The sermons of M. Iohn Caluin vpon the fifth booke of Moses called Deuteronomie faithfully gathered word for word as he preached them in open pulpet; together with a preface of the ministers of the Church of Geneua, and an admonishment made by the deacons there. Also there are annexed two profitable tables, the one containing the chiefe matters; the other the places of Scripture herein alledged. Translated out of French by Arthur Golding.

On Wednesday the v. of Februarie, 1556. The Cxxxix. Sermon, which is the fourth vpon the foure & twentith Chapter.

10 When thou lendest any thing vnto thy neighbour, thou shalt not enter in∣to his house to take his pledge.

11 But thou shalt abide without, and the man which borroweth of thee, shall bring the pledge out of the doores vnto thee.

12 And if the man be poore, thou shalt not sleepe with his pledge:

12 But shalt restore him the pledge when the sunne goeth downe, that he may sleepe in his raiment and blesse thee, and it shalbe righteousnesse vnto thee before the Lord thy God.

WE must call to minde in this place, the sentence of the Pro∣phet which our Lorde Iesus Christ also alleageth:* 1.1 Mercie is more worth than sacrifices. For if we think to pay God by [ 40] offering him this or that which we haue spoyled from our neighbours, he will detest and abhorre both vs and our offerings also. For why? God will not chaunge his nature according vnto our lust: and there is nothing more properly belon∣ging vnto him than kindnesse and goodnesse. For hee indeede is the very fountaine and roote of it. And therefore seeing it is so, must he not ei∣ther transfigure himselfe, or detest vs, when hee shall see vs as cruell as wilde beastes, so as euery [ 50] of vs endeuoureth nought else but to deuour the substance and goods of his brother? Yes verelie. For he cannot like of cruelty as long as he abi∣deth like vnto himselfe. Let vs therefore dili∣gently note, that except wee be pitifull, except wee haue compassion on them which stande in neede of our aide to succour them, except we vse gentlenes and humanity towards our brethren, we can haue no accesse vnto our God, but al the offerings we can present him withall, shal stinke [ 60] in his sight, and he will refuse them. And that is the cause why the Prophet expresly saith: That mercie is better than all the sacrifices in the worlde. True it is indeede that God setteth more by his owne honour than hee doeth by the life of men: as reason good hee shoulde so. But here the case standeth, to know whether we serue God truely or hypocritically. For if I loue God, doubtlesse I will declare this loue of mine towards them which beare his ymage: and wee must haue recourse vnto that which sainct Iohn saieth:* 1.2 That if when we dwel with men and liue together with them, wee beare them no loue, is it not plaine mockerie to protest that wee loue GOD, whome wee see not? Therfore all such as vaunt themselues, that they loue God, and yet are so ful of crueltie that they wil spoile poore folkes of whatsoeuer they can pos∣siblie catch from them, without all pitie or com∣passion; are no better than hypocrites & shame∣lesse lyers. And so we see the reason of this sen∣tence, and why God, albeit hee priseth his ho∣nour highly, hath saide notwithstanding, that he will not esteeme so much of all the sacrifices which men make vnto him: as he will do of the mercie which men shewe one vnto an other. For indeede our almesdeedes are those sweete smel∣ling sacrifices, which God accepteth:* 1.3 as the Apostle saieth in the Epistle to the Hebrewes. And heereuppon is that lawe of God which wee haue nowe hearde, grounded; where it is saide: That if wee lende monie vnto a poore man, wee must not goe and ransacke his house to finde out a pledge for our owne liking, but that he must bring that which hee hath. And then we may keepe the pledge with∣out doing of him any wrong. And why so? For God permitteth vs so to doe: If not, hee will haue them to carie backe againe the gage

which the poore man brought, as for example: if it be his bed whereon hee sleepeth, or his co∣uerlet, or his coate, or his gowne, so that hee re∣maineth naked & vnclothed, God wil not haue vs to keepe such a pledge. For when wee haue confessed that wee ought in deede to be pitifull, and that wee are farre from beeing of the num∣ber of the children of God if we vse no brother∣ly loue one towards another: when we haue said all this; yet wee know not what the thing mea∣neth, [ 10] when we should come vnto the practise of it. For if any stande in neede of our helpe, wee haue forgotten this generall doctrine: Wee are alwayes good diuines to speake in the ayre. If a man set vs down a doctrine which presseth vs not, euery man is readie to yeeld his consent thereunto, but the practise thereof sheweth that we bee verie loath to accorde vnto it. And al∣though wee confesse that God hath wel spoken; yet wee will not put that in practise which is [ 20] tolde vs, if it preiudice our gayne and commo∣ditie; and therefore GOD is faine to specifie things vnto vs more particularly. When hee hath once declared that there is nothing more acceptable vnto him, than the pitie which wee haue on our neighbours to succour and relieue them, he must point soorth some speciall kindes therof with his finger: and when he hath taught vs to bee mercifull, hee must shew vs how and in what maner, & so condemne our crueltie, which [ 30] we (if it were possible) would excuse. As for ex∣ample, if this so special a declaration should not be made, the sentence of the Prophet would be receiued without any gainsaying, That mercie is better than sacrifices: but none for all that will come to this point, & to this reason, that a man must not take such a pledge of a poore man, as he shall account necessarie for his owne vse. For men will say: Is this any crueltie? He com∣meth to borrow of mee, and I may deny him if I [ 40] listed: but if I doe him such a pleasure as to lend him my money: I wil haue some assurance for it. And so a mā wil not acknowledge it to be cruel∣tie to take any mans coat or couering to gage. It will be alwayes sayde, Why? I may lawfully doe it. For I lende him my money, and it may bee gaynfull vnto him: I leaue him the whole pro∣fite of it, I desire but to saue my selfe harmlesse, and not to loose the principal. I deceiue him not of a farthing: I take no vsurie for my money, nor [ 50] any thing at all: and why then should I be con∣demned? Thus men woulde excuse themselues. But what? God will bee the Iudge of our dea∣lings. Yee see then the cause (as I haue told you) why God presseth vs to a speciall poynt: because the generall doctrine is ouer coldly taken of vs, and woulde not leade vs so farre as were requi∣site. Let vs therefore beare in minde that which is here declared. First it is sayde: That a man shall not goe and ransacke his neighbours house [ 60] to take a pledge from thence, when hee woulde lende him a peece of money. Nowe the cause why this is spoken, is not onely (as some haue thought) for that it were a putting of poore men to shame, to goe and see howe naked their whole house is: God had no regarde of any such thing: but hee meant rather to brydle the couetous desires of the riche. For wee knowe howe couetous our eyes are to drawe thinges away, and euery man is verye sharpe sighted for his owne profite. If I enter into an house, I will haue an eye by and by on all the fayrest thinges: and when I haue requested to haue this and that corner shewed mee; if I see any thing which liketh mee, I be∣ginne to say: This is good housholde stuffe: yea this will stande mee in steede. I will haue it (say I); and the poore man cannot tell what to an∣swere: for hee is at my mercie. If hee denie it; O (say I) there is no dealing with you: goe your wayes: it is no pitie to helpe you. And thus a poore man shall bee helde as it were vppon the racke. Yee see then the meaning of this lawe, when our Lorde forbad a man to enter into his neighbours house to ransacke it for a pledge. For why? He which entreth cannot iudge what the poore man, which desireth to bee succou∣red might best spare: but lucre (as I told you) blindeth vs; and when wee bee once forepos∣sessed with such desire, wee iudge no longer what is rightfull, because euery of vs will con∣clude: O I must aske this. And why? Because it will bee good for mee. Wee see then now the reason of this first part.

But if a man bee at his owne free choyce to bring what pledge hee will, so as hee bee pres∣sed: hee may then withdrawe himselfe aside & beware that hee bee not trodden vnder foote, nor pinched beyonde measure: hee may bee∣thinke himselfe what is to bee done, hee may aduise himselfe by his owne counsayle, there is no man to control him, or to disturbe the stuffe of his house: and then a man may take the pledge to assure his money. Nowe because there may bee sometimes such vrgent necessi∣tie, that a man will some time shift him selfe to his shirte to haue somewhat to eate: our Lorde prouideth farther in this case to remedie it, and therefore hee commaundeth the pledge to bee restored againe, when a man shall perceiue, that a poore man cannot misse it. For in such a case a man must bee touched with greater compassion, for two causes: the one is, because that when a man putteth himselfe beside his bedding and his clothing, it is easie to iudge and to gather, that hee is come to greate extremi∣tie, and to the farthest degree of pouertie. That is one poynt to bee noted. The other is in considering of this poynt, what difference there is, whether a man dye for hunger or for colde. This is but to change his torment: this is not to succour him.

I lende a man money, and hee buyeth bread therewith to eate, and in the meane time, hee is frosen to death through mee, and doe I re∣leeue him then? So then wee ought in such a case to bee mooued with compassion, or else there is no humanitie in vs. So then for this cause GOD will haue the pledge restored a∣gaine, when wee see that the thing wee take is necessarie for the preseruing of a mans life: as is his cote, his doublet, his bedde, his couering, or such like things.

I graunt that according vnto the rigour of ci∣uill iustice, this is not obserued: and God also hath not giuen it in this place for a ciuil order: but hee meant to prescribe a rule for euery man to followe of his owne free will. As many things are permitted vs before men, of which notwith∣standing wee shal bee accountable before God, although wee escape the handes of earthly Iud∣ges. There is no man will let mee from vsing the vtmost rigour I can, towardes him which [ 10] oweth mee any thing: and yet when I see hee is behinde hande with mee, and that there is no guile nor malice in him, if I for all that do cause him to bee cast into prison, if I rid him of al that he hath, if I leaue and forsake him, doubtles I do him wrong in the sight of God. Nowe ciuil iu∣stice can set downe no other order, but that all must be done as I will haue it. Yea, but (as it hath beene declared heretofore) when we shal haue beene excused before men, it is not to be sayde [ 20] therefore, that wee shall not bee culpable be∣fore God. For the lawe requireth a farre other perfection than earthly and common iustice doeth.

So then let vs note, that although it was lawfull for the Iewes as touching earthly iustice, to take any gage they listed; yet doeth God condemne it for intollerable crueltie. And if this were in the time of the lawe; how much greater reason is there for the practising of it [ 30] nowadayes, when wee haue more occasion of exercising such humanitie and gentlenes one to∣wards another? For we must returne vnto this principle & ground, that Gods will is that wee should resemble him, because hee hath adopted vs for his children, and shewed himselfe to bee our father. God hath in deede alwayes shewed himselfe such a one: but at this day in the per∣son of our Lord Iesus Christ, he hath displayed and shewen foorth the bowels of his mercie,* 1.4 as [ 40] the scripture speaketh: for it cannot sufficiently expresse the infinit bountie and goodnes, which God hath shewed vnto vs in our Lorde Iesus Christ. Sith it is so that God hath made vs to feele more than euer heretofore his inestimable loue, so much the more ought we to enforce ourselues on our side, to followe him, & to con∣forme our selues vnto his example. Therefore if wee be so cruell as to let them dye for want & neede, which desire and seeke after our helpe: or [ 50] if wee spoyle them of that which they cannot forbeare and liue; there is so much the lesse ex∣cuse for vs, and our sinne is double and farre more haynous nowadayes. And therefore let vs knowe that God spake not onely vnto the Iewes for the time of the lawe, but that this rule must abide in full force, vntill the ende of the worlde: and that as this sentence was alleaged by our Lorde Iesus Christ: That mercie is bet∣ter than sacrifice: to shewe that it appertaineth [ 60] vnto the Christian Church, so all the kindes of mercie which are dependant vppon it, are belonging vnto vs: and wee must exercise mer∣cie, not according vnto our owne fancie, but as God sheweth vs, according to the declara∣tion thereof which wee haue in this place. For what else is this lawe which Moses hath here set downe in writing, but an exposition of that sen∣tence which the Prophet hath more generally set downe? Yee see then in effect what we haue to beare in minde.

And hereby wee are taught likewise not to ouer greeue such as for their needes doe come to seeke releefe at our handes. Euery man must haue an eye vnto his owne abilitie what hee may doe, and not trample his neighbour bee∣yonde measure vnder foote. The very thing wherein wee ought to holde our selues streight, is that euery of vs hauing an eye to his owne abilitie, must doe his indeuour to the vttermost without sparing of himselfe. For wee must ex∣act of our selues that which our Lorde hath commaunded vs, and wee must strayne our selues in that behalf to the vttermost of our po∣wer. Wee must succour those whome wee see in necessitie, and not tarrie vntill men con∣strayne vs thereunto. For (as I tolde you) God will peraduenture lay the brydle on our necke as touching ciuill order, howbeit that shalbee but to trye our charitie the better. If men re∣straine vs from being cruell, and from vsing such outragious libertie as otherwise we woulde vse: it is a signe that wee beare no reuerence vnto God, and that the seruice which we yeeld vnto him is not of good will, but of compulsi∣on. But if men let vs alone, so as wee may doe the woorst wee can, in tormenting and vexing poore needie wretches, and yet wee are lead through a curteous and gentle affection, not onely not to vexe and harme them beyonde al measure, but to deale indifferently with them, and (in fewe wordes) not to deale otherwise with them than wee woulde haue others to deale with vs in the like case: our so dooing and our succouring of them, when no man driues vs thereunto, is a signe that there is sounde cha∣ritie in vs, and y^t in louing God wee do also shew and prooue in deede that wee are his children, and that wee liue in good brotherhood, and mu∣tuall agreement with our neighbours.

Nowe to the intent wee shoulde be the easier led heereunto, Moses alleageth in this place two reasons the better to persuade vs. First he sayeth: That hee vnto whome wee shall restore and bring the pledge againe, shall blesse vs. And second∣ly hee addeth: That it shalbee righteousnesse vnto vs before the Lorde our God. Nowe these two reasons are not superfluous, considering what holdfastes we are, and how euery one wil safely prouide for himselfe. We think that the whole earth will fayle vs; and when wee lende, it is with an heauie heart: when the money is once scaped out of our handes, wee thinke our selues so much impayred, and wee fetch deepe sighes for it. God therefore seeing men so giuen vn∣to their owne lucre, and that they haue no freehearted liberalitie, or at least wise are not so much enclyned vnto it as were requisite, vseth first a perswasion and sayeth: That the poore shall blesse vs, that is to say, hee shall pray for vs.

Nowe I knowe, that the wealthie, and these greate deuowrers, and these seagulfes which

seeke nought else but to swallowe vp all, will make none account of this blessing. Tushe (say they) he is but a poore beggarly knaue, and what care I whether he pray for mee or no. See I pray you what these despisers of God, & these heathenish folke say. But let vs note wel, that it is not without cause that God declareth in this place, that it is a singular benefit to haue a poore man pray for vs. For if a poore man crye (as it is sayde) hee shalbee hearde.* 1.5 Hee needeth [ 10] neither man of lawe, nor Proctour to handle his cause before God with any great Rhetorike. If a poore man bee vniustly borne downe by mee, and I haue wrought him any oppression or violence, or haue spoyled him of that which was his, or if I haue greeued and troubled him in any sorte, although hee vtter not a woorde, but onely sigheth to himselfe: yet may not I thinke that I shall escape the hande of GOD. There shall neede neither witnesses nor wri∣tings, [ 20] nor great inquest to cast mee; for one al∣onely sigh of the poore man, shall kindle such a fire of Gods vengeance vppon mee, as shall ne∣uer bee quenched. For the complayninges which the poore make against them which haue molested them, are heard of God; they pearce thorough the clowdes, and come into heauen.

Also on the contrarie side when a poore man hauing receiued releefe of any man, shall [ 30] say: Blessed bee hee which tooke pitie on mee. This woorde is as if an Angell of heauen had made suite for him. Nowe seeing God sayeth it is so, let vs not thinke that it is in vayne, or by way of mockerie. And therefore let vs learne to esteeme more than wee are wont to doe, of the prayers which the poore make that are re∣lieued and succoured by vs. For although we beare our selues in hand that they are nothing, yet hath God declared of what force they are, & [ 40] commendeth them vnto vs in this place for a singular thing.

Nowe this ought to teache vs, not to despise the poore, nor to disdayne to heare them, or to giue them a good looke: for God sayeth that hee heareth them, and that they are such as haue readiest accesse vnto him. They are heard both in their complaintes and in their prayers and petitions. For God doeth more for them by an hundredth part than wee which [ 50] are but wormes of the earth, will vouchsafe to doe. The thing then which wee haue to beare in mynde is, that if a poore man come and de∣sire helpe of vs, and wee thinke wee shall but loose that which we bestowe vppon him, be∣cause hee is not of abilitie to recompence vs, & that although hee should liue an hundred yeres after his death, yet he should not requite vs the good turne and pleasure hee receiued of vs. We ought to bethinke our selues thus: Well: in [ 60] deede as touching the worlde he cannot bene∣fite mee, he can neither coole me nor heat me: but before God such a blessing as proceedeth from him, shalbee heard. If wee consider this: is not the recompence which wee shal haue in the kingdome, better than all that which might be bestowed vppon vs in this frayle and transitory life? Yes verily, if wee haue any faith; if we haue any assurance of the heauenly life, and are not altogither beastly besotted with this present worlde.

And although a poore man become vnthank∣full, yet shall not wee therefore faile to be bles∣sed of God. For the heate which hee shall haue receiued by vs, when wee haue giuen him his coate or his couering, shall blesse vs. And if hee bee so wicked as to forget it, as many are, with whome it is growen as it were vnto a common custome, that when they are releeued they will not vouchsafe to acknowledge the good which is done vnto them: but rather there is nowa∣dayes such pride in some of them that they wil thinke a man is the more bounde vnto them for that hee hath done them all the pleasure in the worlde; insomuch that some will say, what hath he done vnto mee, but hee was bounde to doe more? And what is this in respect of all that which hee oweth mee? Such is the vnthankful∣nesse which yee shall see some poore folke to vse. But, as I haue sayde; although they bee dumbe and speake not a worde: yet the good turne which wee haue done them shall serue vs for a blessing before God. As on the contrarie side men are wont to saye: When a man shall holde his peace and suffer him selfe to pyne a∣way in his miserie, and yet men will not vouch∣safe to take pitie on him, let him remaine quiet and patient in his aduersitie as long as he will. (Though I say such exāples are wondrous rare: for wee shall heare nothing but complaints and murmuringes although there bee no greate cause why.) But let vs graunt that some man were so quyet, that hee will not vtter one word, though hee bee not releeued at his neede: Shall wee for all that bee quit before God, although there bee no crye made against vs, to endite vs? No, no: for wee see what is sayde concerning Abel.* 1.6 After hee was murdered, did hee crye for vengeance at Gods handes? No, but his bloude cryed. And therefore the necessitie which a poore man endureth, cryeth lowde & shrill ynough in Gods eares, so that hee nee∣deth not to make any complaynt and to saye: one hath greeued mee in this or in that sorte: but if hee dye for colde because wee keepe his coate or his couering from him, there shall neede no other thing to condemne vs before God. So then let vs learne, that albeit the poore discharge their duetie verie ill, and that beeing succoured they blesse vs not; wee may not therefore ceasse to doe that which GOD commaundeth vs, knowing that the almes which proceedeth from vs, shall serue vs well ynough for a blessing, although they whome wee haue relieued holde their peace. As on the contrary side, wee must bee afrayde least the crueltie which wee vse may accuse vs be∣fore GOD, although no man doe open his mouth to speake.

There is also in this place an instruction for the poore: that because God hath made them subiect to that state that they must be fayne to

desire succour and helpe of their neighboures, they must bee so much the more humble, & lay aside the arrogancie and presumption which is in many of them. Some when they aske an almes, thinke they require nothing but their own: insomuch that to their seeming they haue wrong if they bee made to wayte for it, and that men preuent not their necessitie: they woulde that a man shoulde put off his cappe and desire them to receiue an almes: there are some which [ 10] bee full of this presumption. But God contra∣rily declareth, that hee wil haue him which re∣ceiueth a good turne, to acknowledge it, and to blesse him by whome hee is releeued. And in verie deede, if a man bee holpen in his neede, and hee forget it, and seeketh not at leastwise to God to requite it, when himselfe according to the worlde hath no meanes to do it, hee is a theefe: and pretende hee neuer so fairely, that a man gaue him such a thing: yet because hee a∣buseth [ 20] the liberalitie which was vsed towardes him▪ hee is a theefe. A man helpeth mee, and on what condition? God bindeth mee to pray for the prosperitie of him which hath in such wise succoured mee, and to protest at least, that I am bounde vnto him: and when I am able to recompence him I must do it. But if I cannot, I must haue God for my witnes, that I acknow∣ledge my selfe bound vnto him for his curtesie: if I doe it not, verily it is theft, as I told you. So [ 30] then as the rich are taught in this place, and as God sheweth them that they ought to be con∣tented when they whome they haue holpen do blesse them: so on the other side, the poore are taught to knowe, that if they borrowe, or haue any thing giuen them, it is to the intent they shoulde bee moued to pray for their neighbors, for so much as they haue succoured and relee∣ued them, that charitie may by that meanes bee maintained. For the true bond thereof is, that [ 40] they which haue of themselues no abilitie shold knowe that God calleth them vnto himselfe, & that they ought to doe that which belongeth to them to doe, namely, resort vnto prayer, be∣cause they are able to doe no other thing. Yee see them in effect what wee haue to beare in minde. And so let vs note that when we can dis∣charge our dueties towardes our neighbours no otherwise, wee must haue recourse vnto that remedie which is set downe here, that is, to [ 50] prayer.

It followeth afterwarde: that it shalbee re∣puted vnto vs for righteousnesse before God, & this is according vnto that which I haue to note alreadie, namely, that mercie is better than sa∣crifice. For Moses meant to declare that if wee vse not such humanitie towards our neighbors, wee may well beare a countenaunce of seruing God, wee may haue great appearance of ver∣tue in the sight of men, wee may well bee ho∣noured [ 60] and esteemed of them: but yet neuer∣thelesse God will condemne vs for wicked men, when wee bee so cruell. Briefely Moses hath in this place declared, that there is no righte∣ousnesse acceptable before God, except there bee such humanitie in vs, that wee liue so with our neighbours as euery of vs enforce himselfe to succour the poore and needie to the vtmost of his power. Yee see then the intent and mea∣ning of Moses when hee sayeth, That it shalbee reputed vnto vs for righteousnes before God. And this is a worde which ought well to bee weyed. For wee see howe men thinke to discharge their duties notwithstanding that they bee set alto∣gither on pilling and spoyling. And in what or∣der trowe yee? Looke mee among the Papists: if a man haue erected a chappell, if hee haue taken order that so many Masses shalbee sung, or if hee haue done some such like thinges; then hath hee his hands cleane; or at leastwise thin∣keth them to bee cleane: and yet in the meane while, extortion, deceite, and other lewde and wicked practises haue their full sway with him, and no pitie hath any place in his heart. Nowe, the man which shall shewe such a faire appa∣rance shalbee accounted a iust and holy person. But yee see howe God in the meane while pro∣nounceth the cleane contrarie, that all this is but doung and filthinesse in his sight, and that there is no righteousnesse where there is no hu∣manitie and gentlenes. When a man hath no compassion on his neighbors, when he tormen∣teth them, when hee troubleth them, when he spoyleth them, when hee hath no pitie nor mer∣cie with him, whatsoeuer hee is able to doe be∣sides, is but abhominable before God: hee re∣iecteth all besides, and will none of it, except a man be so kindhearted as to take pitie of them which are in neede, and to releeue their neces∣sitie. Beholde (I say) in what sort wee ought to fare the better by this place. For (as I haue said) men woulde alwayes thinke to discharge their duties towardes God and yet giue no almes.

Wee see also as touching almes giuing, that there is in many men much hypocrisie and no little rashnes: in so much that men neuer deale vprightly with God in that behalfe. What is the cause why our Lorde Iesus Christ forbid∣deth men to blowe the trumpet,* 1.7 and to make such greate and open shewes when they giue their almes, but because many are ledde with ambition, and when they deale their doale, there must bee a greate pompe of it at their gate? Such as haue pilled and polled all their life long, and haue done nothing else but eaten and deuowred the poore, thinke to burie their sinnes and to wipe them cleane out, by bestow∣ing a piece of money at their deceasse. For why? They bleare the eyes of men thereby: and they beare themselues in hande that they are able to deceiue God too. But they abuse them selues too grossely. So then it standeth vs in hande the more diligently to note this sentence, wherein wee are taught, that if with∣out all vanitie of shewe, wee haue pittie on them which seeke for refuge at our handes, & & helpe them without grieuing them at all: it shalbee reckoned vnto vs for righteousnesse. And before whome? Before the Lorde our God. We are in this place sūmoned before y^e heauenly throne, to y^e intent y^t we seeke not for our reward before men. For y^t also is an other thing where∣unto

our Lord Iesus leadeth vs when he saith that we must not blowe with the trumpet when we giue our almes; but that wee must rather hide our selues,* 1.8 and not let our lefthand knowe what our right hand doeth; nor be desirous of many wit∣nesses by whom wee may vaunt our selues: And in verie deede if it suffice vs not that God liketh of vs, and that hee accepteth the seruice which wee doe vnto him in bestowing of our almes, we seeke for our payment here below: and ther∣fore [ 10] we are then recompenced when men praise vs and say: O this man is a great giuer of almes: O he dischargeth his dutie faithfully in this be∣halfe. If we haue once gotten such a report, & that the same do please vs, verily wee haue our rewarde. Let vs not thinke that God will set it any more in his booke of account: for so should wee bee twise payed; I say if wee seeke through ambition to bee seene of all men. For although when wee giue our almes, wee may sometimes [ 20] make it knowen: yet neuerthelesse wee must take heede that wee be not ledde away with a vayne desire, to bee esteemed of in this worlde: but whatsoeuer wee giue, let vs conueie it as it were into the bosome of God. And forasmuch as the good which wee haue done, shalbe recei∣ued and esteemed of him: let vs seeke no other thing but that euery one bee edified thereby, & that euere one for his parte enforce himselfe to relieue the necessitie of his neighbours. But [ 30] howe euer the worlde go, seeing it is God vnto whome wee ought to lende the almes which we bestowe vppon a poore man, and that he recei∣ueth it; this consideration ought so to rauish vs, that wee shoulde not desire to leane vnto the worlde, nor to any of the faire praises which we may receiue, nor to the reputation which wee may get by it. God sayeth, that when wee giue vnto a poore man,* 1.9 wee lende vnto him himself. Beholde heere a manner of speach which might [ 40] seeme strange at the first sight, to say, that wee lende vnto God. But yet neuerthelesse he vseth this manner of speache, and that not without cause, and sayeth that hee is well able to pay vs vsurie and gaine for our money, so as wee neede not feare that wee shall loose any thing by our long tarriance for it, for hee wil recompence vs to the vtmost. Seeing that God hath once de∣clared that hee becommeth detter vnto vs, and that hee putteth all those Items into his bookes [ 50] of accounts, as though hee had borrowed them at our handes: I pray you are not wee ouer-blockish if wee for all that seeke for prayse here belowe and hang wholly vppon it? Nowe there∣fore let vs learne to fare the better by that which is sayde here: namely, That it shalbe ac∣counted for righteousnesse vnto vs before God. It is in effect all one as if Moses had sayde: Deceiue not your selues by thinking to please God after the common order and fashion of men, who [ 60] make many faire shewes of diuers things: they will needes offer sacrifices, they will come vnto the temple, they will set a good countenance on all things, yea, they will make men beleeue that they haue all the vertues in the worlde, & that nothing is wanting in them: but you are deceiued if that you thinke to discharge your duetie towardes God by such meanes. For there is no righteousnesse in you which pleaseth God, and which hee liketh of, except you bee so gen∣tle and kinde hearted as to haue pitie on the poore, and to releeue them in their neede: that is to bee noted for one poynt. Againe, for the other hee sayeth thus: Go to, you are of opinion that all is lost which you giue vnto a poore man; and that because hee hath not where∣with to recompence you, or because hee is vn∣thankfull, as wee see many are. But holde your selues contented with this, that before God it shalbee accounted vnto you for righteousnesse: feare you not seeing that God accepteth that which you offer vnto him. Ceasse to regarde men. This ought to suffice you: Yea, put the case that one render vnto you euil for the good which ye haue done, yet notwithstanding your God will not reiect your prayers and requestes; but will acknowledge that wherein you haue serued him. And because hee maketh a tryall of your charitie by this meanes, and will knowe howe you loue him by your helping of those which hee offereth vnto you in his owne name: if you receiue them which flye vnto you for suc∣cour: Let it suffice you that God accepteth both of you and of that which you haue bestowed on him which sought vnto you. That is in effect the thing which wee haue to beare in minde in this place.

But here a man may demaund a question, & aske what it meaneth that Moses sayeth a mans almes shalbee accounted vnto him for righte∣ousnes? for it seemeth therefore that our selues obtayne righteousnesse before God, and that we deserue rewarde by our good workes. And this were against the chiefe and principall article of our saluation, where it is sayde, That wee are iustified by faith. And what else importeth this worde Faith, but that wee are accepted of God for his owne mercies sake, without bringing a∣ny merite or desert of our owne? If wee bee iu∣stified by fayth, why doeth Moses say that wee are iustified by our woorkes, as by our almes deedes? Let vs note that when the scriptue speaketh in this wise, it presupposeth that God hath alreadie receiued vs so to mercie, that hee pardoneth vs all our sinnes: yea, and that albe∣it there bee some imperfection in our workes, hee regardeth it not, but accepteth that which wee offer vnto him, as though it were worthie to bee accepted. But for asmuch as this mat∣ter cannot bee handled at large as nowe: there∣fore let vs note, that where as it is sayde that faith was reckoned vnto Abraham for righte∣ousnesse: it is to giue vs to vnderstande, that men when they come before God, are all of them to bee condemned: yea, the most perfe∣ctest of them. For if a man will seeke for ver∣tue and holinesse in the worlde, it may bee founde in the person of Abraham: for hee is as excellent a man as euer was: but yet if GOD woulde haue iudged him with rigour, he might haue condemned him with all the rest. For what is there in Abraham to make God to bee

beholding vnto him? So then wee are all con∣founded in our selues. And therefore there is no other remedie left vs, but to beleeue in the free promises which hee hath made vnto vs, embracing his mercie and fatherly loue, & han∣ging thereon the assurance of our saluation. The cause (say I) why we are iustified by faith, is that in our woorkes there is no righteous∣nesse which may answere for vs before God, but wee are all to bee condemned. But nowe God [ 10] hath so receiued vs with this condition that hee forgiueth vs all our sinnes; and that not onely for a day, but for all the time of our life: not that wee shoulde sinne vnder colour that God wilbee mercifull vnto vs (let vs take heede of that) but because we are frayle and weake, God will alwayes continue his goodnesse towardes vs. And farther when wee doe any good, there is yet some euill euen in that good which wee doe. For wee neuer giue any almes with such [ 20] perfectnes as were requisite, but God may al∣wayes finde some fault or other in it. It is with our workes as men vse to say of wine, that there is still some faulte or other in it. It is good wine will one say, but it hath taken winde, it is too sharpe, it is mustie, or there is I know not what in it; it is turned: and so the wine is nothing woorth. Euen so is it with our workes, there is alwayes some spotte or other in them: so that God shall haue iust cause to reiect them. Seeing [ 30] it is so, wee had neede to be borne withall at his hande, as a chylde is borne withall by his fa∣ther. And in verie deede hee hath made vs such an expresse promise by his Prophet Malachie,* 1.10 That hee will spare vs euen as a father spareth his chylde, who perceiuing his chylde to bee willing to doe that which hee commaundeth him, although hee doe not his worke so perfe∣ctly as were requisite hee shoulde, wil not deale rigorously with him, if so bee hee goe about it [ 40] with a willing and cheerefull mynde. So then yee see why it is sayde that wee are iustified by faith.

But whereas it is sayde on the contrary side, that our workes shalbee reckoned vnto vs for righteousnesse; it is because God accepteth them. And why? Is it because they are worthie to bee accepted, or for that they haue any merite in them? No. But because of the coue∣naunt and agreement which hee hath made [ 50] with vs: that seeing wee are members of our Lorde Iesus Christ, hee beareth with vs, hee pardoneth vs our sinnes, and accepteth that which wee offer vnto him: although it bee woorth nothing, yet is it ynough that hee ac∣cepteth of it. According vnto this reason, it is saide in this place, that the almesdeedes which wee doe for Gods sake, shalbee accepted at his hande for righteousnesse. And this letteth not but that wee bee iustified alonelie by faith: for when righteousnesse is referred vnto his fountaine, from whence proceedeth it? From the free mercie of God in that hee forgiueth vs our sinnes. Nowe, sith it is grounded vppon that; wee must not imagine that there is any contradiction in these places. And therefore let vs briefely note, that when our Lorde sayth, that the almes which wee bestowe shalbee rec∣koned to vs for righteousnesse; it is to encou∣rage vs the more, to the intent wee shoulde not feare that eyther our payne or our money is lost, when wee haue relieued the necessitie of the poore. And when wee haue this lesson, we will not come and laye the foundation of our saluation vppon our woorkes: but wee will al∣wayes buylde the assurance of our saluation on the onely mercie of God, and vppon the death and passion of our Lorde Iesus Christ; by whose sacrifice wee are reconciled, and through whose obedience all our sinnes and iniquities are done awaye. This (saye I) is the meanes to assure vs of our saluation. And thus when wee haue settled our trust and confidence in the onely mercie and goodnesse of God, wee will haue no mynde to stande vppon our woorkes: but it will suffice vs that beeing accepted by the free mercy of God without any merite or deserua∣ble worthinesse of our workes, hee will giue vs will, strength, and power to serue him, to serue him I say, not after our owne fantasie, but ac∣cordingly as hee commaundeth vs.

Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to take them away, and therewithall so to refourme vs by his holy spi∣rite, as our whole indeuour may bee to please him, and to obey his holy will, as hee hath de∣clared it vnto vs in his lawe. And because we cannot come vnto such perfection as were re∣quisite wee shoulde; pray wee him to reache vs out his hande alwayes to supplye our wantes, and to strengthen our infirmities, vntil hee hath cleane ridde vs of them. And so let vs saye, Almightie God & heauenly father, &c.

Notes

• * 1.1

  Ose. 6.7. Matt. 9.13.
• * 1.2

  1. Ioh. 4.••••▪
• * 1.3

  Hebr. 13.••••▪
• * 1.4

  Luke. 1.78.
• * 1.5

  〈◊〉〈◊〉. ••2.27
• * 1.6

  Gen. 4.10.
• * 1.7

  Matt. 6.2.
• * 1.8

  〈◊〉〈◊〉. 6.3.
• * 1.9

  〈◊〉〈◊〉. ••.17.
• * 1.10

  Mal. 3.17. Psal. 103.13