reponere.

tutissimum est fiduciam totam in solâ Dei misericordiá
Mark that same totam in sold, which is clean contrary to his
aliqua a little before. Mark his misericordia; and that he
declineth the judicial proceeding. And mark his reason,
because his righteousness is such as he is not sure of it, nor
dare not put any trust in it, nor plead it coram Rege justo
judicium faciente. Which is enough, I think, to shew when
they have forgot themselves a little out of the fervour of their
oppositions, how light and small account they make of it
themselves, for which they spoil Christ of one half of His
Name.

This is then the interpretation or meaning of this Name, that as well in the one sense as the other Christ is " our righteousness;" and as the prophet Esay putteth it down, in the plural number, in Domino justitiæ nostræ, as it were prophesying of these men, "All our righteousness," this as that, [Isa. 45. that one as well as the other "are in the Lord." No abate- 24.] ment is to be devised, the Name is not to be mangled or divided, but entirely belongeth to Christ full and whole, and we to call Him by it, Jehova justitia nostra.

II.

The call

ing Christ

"Name."

We to call Him by it; this is our duty first: and that so to call Him by it, as by His Name. And a name is a note of distinction, and we therefore so to use it; to apply it to Him by this and to none other whatsoever, as the nature of a name is; 1. Our duty. the nature of all names, but chiefly of those which be titles of honour. For howsoever we dispense with others, those we will not in any wise divide with any. Gloriam meam alteri non dabo, saith God by the Prophet; which maketh the Prophet Isa. 42. 8. to protest he will not meddle with it. Non nobis Domine: and Ps. 115. 1. again more vehemently, Non nobis, sed Nomini Tuo da gloriam. And such is this Name. For that very place in the New Testament where it is said, that "God hath given Him a Phil. 2. 9, Name which is above all names, that in His Name all knees should bow, and all tongues confess;" that place is taken out of the Prophet Esay, where the very same is said, that “all knees shall bow, and all tongues" shall acknowledge this Name; and that thus, by saying In Jehová justitiæ meæ ; Isa. 45. 23, and so acknowledging concludeth, that all the whole "seed of 24, 25. Israel," as they shall be "justificd," so shall they "glory in the Lord." It is the very question which the Apostle of pur

10.

[Rom. 3. 27.]

31.

SERM. pose doth propound, Ubi ergo est gloriatio tua? as if he should V. admonish us that this Name is given with express intent to exclude it from us, and us from it. And therefore in that 1 Cor. 1.30, very place where he saith, He is "made unto us from God, righteousness;" to this end, saith he, He is so made, ut qui gloriatur, in Domino glorietur. All which I put you in mind of to this end, that you may mark that this nipping at this Name of Christ is for no other reason but that we may have some honour ourselves out of our righteousness.

Bellarmine doth disclose as much, and doth not stick in plain terms to avow it. For in answer to that argument which is alleged by us, that after we are acquit of our sins at this bar, and that only for Christ our only righteousness, we are received into God's favour, and made IIis children by adoption, and then have heaven by way of inheritance; he answereth directly, Their meaning is not to content themselves with that single title of inheritance, but they mean to lay claim to it duplici jure. That is, not only titulo hæreditatis, De Justif. but jure mercedis too. And therefore he giveth this reason;

5. 3.

[Jer. 23. Ï6, 27.]

[De Fid.

et Just.

Cont. f.64.

Ed. Ven. 1541.]

2.

Quoniam magis honorificum est habere aliquid ex merito, 'for that it is more for their honour to have it by merit.' For so, saith he, Christ had it, and they must not be behind Him, but go even as far as He did. So that it seemeth he is resolved that rather than they will lose their honour, Christ must part with a piece of His Name, and be named justitia nostra only in the latter sense. Which is it the Prophet after, in the twenty-seventh verse of this chapter, setteth down as a mark of false prophets; that by having a pleasant dream of their own righteousness, they make God's people to forget His Name. As indeed, by this means, this part of Christ's Name hath been forgotten. And so much doth Pighius confess: Dissimulare non possumus, hanc vel primam doctrinæ Christianæ partem obscuratam quam illustratam magis a scholasticis spinosis plerisque quæstionibus, that this being the very chief part of a Christian doctrine, hath rather been obscured than received any light by the Schoolmen's questions and handling of it.' As much to say, as they had made the people in a manner to forget His Name.

Now as to call Him by this Name is a duty, so to call Our bene- Him by it is a use likewise, and a benefit there is which we

fit.

receive by it. For calling Him by that Name which God hath prescribed, and which therefore is to Ilim most acceptable, we shall not do it for nought, for He will answer us; answer us, and answer for us; for us, as an advocate in our cause. So calleth Ezekias to Him: Domine vim patior, Isa. 38. 14. responde pro me. So king David reposeth himself: "Thou Ps. 38. 15. shalt answer for me, O Lord my God." And this shall He in all things wherein we shall need IIim; but above all in that which concerneth His Name in particular, to be " our righteousness" against sin, and that before "the righteous Judge." And even so doth Jeremy teach us to pray unto Ilim: "O Lord our misdeeds testify against us, yet deal Thou Jer. 14. 7. with us according to Thy Name," which is Jehova justitia nostra. In Thy "Name" we are "justified:" deal Thou with 1Cor.6.11. us according to Thy Name, and justify us. Our sins are forgiven for Thy Name's sake: deal Thou with us according to Thy Name, and forgive us our sins. Et noli ita reminisci peccatum nostrum, ut velis propterea oblivisci Nomen Tuum; Let not the remembrance of our sins make Thee forget Thine own Name.' And this if we do, thus if we call on Him, fidelis et justus est, “He is faithful," saith St. John, 1 Joh. 1. 9. "and just to forgive us our sins," to justify us and to be "our righteousness." For so is His Name, and He beareth not His Name for nought.

And this if we do, and if He be "our righteousness," as we may say in respect of His other Name with the Prophet, "Look Thou upon us and be merciful unto us, as Thou usest to do unto those that love Thy Name;" so may we in respect Ps.119.132 of this go further and safely say, Esto justitia et fac justitiam, esto justitia et intra in judicium cum servo Tuo. For with this advocate, with this righteousness, with this Name, we may without fear appear before the King executing judgment and justice.

So for that duty which we are bound to acknowledge, we have this benefit which we shall be sure to receive; the greatest benefit that can be received for importance in itself, and the greatest in respect of the most dreadful place and time wherein we shall need to receive it, wherein heaven and earth and all in them shall not be able to stand us in stead, but "Jehovah our righteousness" only. And this is the view of

V.

SERM. His Name whereby we are called to Him, as well for our duty to it as for our benefit by it, which is that the Prophet by his Ecce willeth us to behold, and the sum of this Scrip

ture.

A SERMON

PREACHED AT WHITEHALL,

UPON THE FIFTEENTH OF NOVEMBER, A.D. MDCI.

MATTHEW Xxii. 21.

Give therefore to Cæsar the things which are Cæsar's; and to
God those things which are God's.

Reddite ergo quæ sunt Cæsaris Cæsari; et quæ sunt Dei Deo. Lat.
Vulg.

[Render therefore unto Cæsar the things which are Cæsar's; and unto
God the things that are God's. Eng. Trans.]

WHICH twenty-second of Matthew in effect is nothing else but a chapter of controversies: with the Sadducee, verse twenty-three; with the Pharisee, verse twenty-two; with the Scribe, verse thirty-four; and here with the Herodian. With the Pharisees, of the great Commandment; with the Scribes, of the Messias. All worthy to be weighed; and all at other times commended by the Church to our consideration. This here in this.

The Herodian was a politic, and his question according, about a secular point; Licetne solvere? The case standeth not in this as it did in the other. The Pharisees and Sadducees had no further end but to set Him on ground, and so to expose Him to the contempt of the people. The Herodians. had laid a more dangerous plot: they came with this mind, saith St. Luke, ut caperent Eum, &c. "to catch Him;" by catching somewhat from Him, whereby they might lay Him Lu. 20. 20. fast, and draw Him within danger of the state. It stood our Saviour upon, to be well advised, to escape this snare thus