Sermons on Divinity Humanity and Nativity of our Lord Jesus Christ, Sermons on the Prophecies · Sermon 5
¶ The fift Sermon of the Propheſie of Ieſus Chriſt.
Iſaiah. L.iij
9 And he made his graue with the wicked, and with the riche in his death though he had done no wickedneſſe, neither was any deceit in his mouth.
10 Yet would the Lord breake him, and make him ſubiect to infirmities, when he ſhall make his Soule an offering for ſinne, he ſhall ſee his Seede and prolong his dayes, and the wyll of the LORDE ſhall proſper in his handes.
THe Prophet continueth héere the doctrine before ſpecified: to witte, that there was ſuch inimity betwéene God and vsus, as that the wrath of God could by no meanes be appeaſed, but by Ieſus Chriſt his anſwering of the ſame, euen to the vttermoſt. For, by how much the more the ſuffering of the ſon of god was, by ſomuch ye more mai we gather, how greeuous our ſinnes are, and how wonderfully God abhorreth them: conſidering (as wee hauehave héeretofore ſaide, and as héereafter ſhall be more at large ſpoken) that there is no ſuperfluous nor vnprofitable thing in the death and paſſion of our Lorde Ieſus Chriſt. And therefore, for ſomuch as he was terribly tormented, hee hath on the one ſide witneſſed vntounto vsus his infinite goodneſſe and louelove, and we, on the other ſide are to looke what it is that our iniquities hauehave deſerued before the maieſtie of our good God.
Now, it is heere ſayde, that ouer and beſides that, which hath beene alreadie recited, that our Lord Ieſus Chriſt was put to be ſkorned and ſhamed of the vngodly, that they might euen glory and triumph ouer him: for there is no doubt, but that the Prophet by this word Graue, ment to expreſſe, that Ieſus Chriſt was ſubiect to all rebuke and ſhame, and that God woulde forſake him as it were for a ſeaſon, to the end the worlde might make no reckoning of him: accordingly as it is ſet downe vntounto vsus in the Goſpell. For they did not onelyonly crucifie Ieſus Chriſt, but they alſo put out their tongues at him: rayling and ſcoffing, and as much as in them lay, went about to make him deſperate. Which thing was very well foretolde by the Pſalmiſt, to witte, that the moſt wicked and vngodly, ſhould put out their tongues at him. For this was the ſpeech they had, he hath ſaued others, ſay they and therefore let him now ſaue him ſelfe if he can. Why calleth not hee vponupon his God?Pſal. 22.8. Mat. 27.42. we ſhall ſee whether hee ſo greatly loueth him or no. We ſee then how the wicked wounded our Lord Ieſus Chriſt, and how furiouſly men outraged againſt him: and it was to this end and purpoſe, that we might finde ſo much fauour at the handes of God, as to hauehave our ſinnes couered: and although Satan hath wherefore to accuſe vsus, yet ſhall all the ſhame whervnto he is any way able to put vsus, be clearely buried. Wherefore ſince our Lorde Ieſus Chriſt would néeds beare all our blame and ſhame, it was to this ende that all our filthineſſe might be couered before the Lord our God, ſo that they ſhould neuer be able to come in minde any more.
And when the prophet ſpeaketh héere of the Riche, it is as much as if he had ſaide, the moſt outragious kind of people. For we know, that when men are riche and in authoritie, they goe about to make them ſelues to bée feared, alwayes abuſing their power and credit. And this alſo we ſée, that very few or none of theſe men kepe any temperatneſſe and meaſure, either yet become gentle and mild, when they may hurt. But as for the poore ſoules, although indéede they are fearce and cruel enough, yet are they kept backe from dooing any harme, euen by maine force, & thereby the miſchief which they would gladly doe, is not ſeene. Howbeit as for the rich and mightie ones, they are without all order, and thinke whatſoeuer they doe is lawfull. To be ſhort, the Prophet his meaning is, that our Lord Ieſus Chriſt was thruſt into the hands of men, to the end he might be ſo vilainouſly handled, as that he was not woorthie to be accounted amongeſt the contemptible & petie companions: but to be taken as a worme of the earth, and to hauehave all the mocks and ſkornes that might be, to be laid vponupon him. Thus we ſée the ſumm and effect of this firſt part. Now, he by and by after ſayth, That he had for all this done no wickednes, whereby he ment to ſhew, that that ye ſon of God, as touching himſelfe being innocent, would take vponupon him all our burdens, wherewith we were ouercharged: for there was no mortall creature that was able to beare and ſuffer that which our Lord Ieſus Chriſt dyd. And ſo by that meane, the prophet againe declareth vntounto vsus, that it was not for his owne deſerts, neither yet was he guiltie of any thing whenas they thus cruelly and tirrannouſly vſed him: but abod all this geare for our ſakes. And to ſay the truth, if we looke well into the life of our Lord Ieſus,Iohn. 18.3…. we ſhall finde that neuer any man had iuſt occaſion to attempt any thing againſt him. In very déede the prieſts tolde Pylate, that they would neuer hauehave brought him before his worſhip without he had bene a malefactor.Mat. 11.5. Iohn. 6.11. Now it is ſo farre of that Ieſus Chriſt dyd any ſhrewd turnes, if the matter be throwly examined, as that he dyd none other hurte, but make the blinde to ſée, the lame to goe, heale the ſick and diſeaſed, raiſe the dead, & fil ye hungry & néedy: to be ſhort, all the riches, of the goodnes, & mercy of God, yt were to bée ſéene, were powred out vponupon him. What was the reaſō then, yt mē thus perſecuted him? ſurely it muſt néeds be, yt this procéeded from ſome other cauſe. Héere therefore wée ſée why ye prophet bringeth vsus back to ye remēbrance of our ſins & iniquities, whēas he ſpeaketh of ye purenes of our lord Ieſus Nether muſt we think that ye prophet ment héere, ſimply to iuſtifie the ſonne of God. For this were a very bare kinde of ſpeach to ſay, loe I beſéeche you, hée was guilty in nothing, but ſo behaued himſelf, as yt al ye world was to louelove & honor him. Al this is true indéed, howbeit, this were ouer cold a kind of doctrin to be taught, yt our lord Ieſus had néede to be excuſed, & exempt, from all blame. And therefore the prophet had a farder conſideratiō wt him: & ioineth theſe 2 points together which are héere ſet downe: to wit, ye god had put his only ſon to al horrible rebuke & ſhame, & yet was innocent & guiltles. Now, if men ſhould lift vp thēſelues againſt him, & it not done by the prouidēce & counſel of god, it might be ſaid yt they were furiouſly bēt, & yet knew not any cauſe why: neuertheles, it is ſaid yt it was done by ye hande of God. For, although the prieſtes, and all the Iewes in general & the Souldiers, were ſtirred vp by the Deuill, to vomit out theſe blaſphemies, which we read of in the Goſpell, againſt our Lord Ieſus, yet, Iſaiah ſaith, that they had neuer bin able to hauehave done it, with out the appointment of the Lorde, and therefore we muſt not fixe our eyes onelyonly vponupon men, to ſay, that this or that they hauehave done: but it is as if God had ſet him ſelfe downe in his iudgment ſeat, to hauehave fully determined to ſende his onelyonly ſonne into the handes of ſuch wicked and cruell tirauntes, as that no ſhame and villanye that was poſſibly to be deuiſed ſhould not light vponupon him. And therfore, when it is not onelyonly ſaid that men, but ye God his father alſo ſpared him not:Iohn. 3 16. who gaue him to death for our redemption (whereof Saint Iohn alſo ſpeaketh, that God ſo loued the world, as that hée woulde ſhewe it in the perſon of his Sonne, becauſe he gaue him ouer to ſo bitter a death for vsus) if we ſo lift vp our eyes, as to acknowledge that nothing came vntounto the perſon of our Lorde Ieſus Chriſt, but by the determination of God, we muſt conclude, that ſince Ieſus Chriſt was innocēt (as indéede he was) that therin, manifeſtly appeared, our ſinnes and iniquities, ſo that all the ſhames and reproches which lighted vponupon him, ſhoulde hauehave bene vponupon vsus. And therfore let vsus vnderſtande, that it is méete that all the Creatures in the worlde ſhoulde arme them ſelues to crye for vengeaunce vponupon vsus: yea and although they hauehave neither mouthe nor tongue, yet might they be there ſo, to diſcouer all our ſhames and vices, as that both heauen and earthe might bee aſhamed of vsus.
Wée ſée now what we are to conſider of in this firſt place: For either God muſt at pleaſure hauehave thus afflicted his onelyonly ſonne, or els hauehave ſhewed vsus what we deſerued for ye greeuoſnes of our ſins: to wit, that wee are blame worthie of al handes. In very deede wee cannot a way with the leaſt puniſhment that may be: and beſides, we are ſo effeminate and impacient, as that if our credit bée touched, we will eftſoones, wonderfully ſtorme: and all this is becauſe we know not what we are, neither iudge wée whether wée bée rightfully or wrongfully blamed.
Wherfore, let vsus well conſider, that although the rebuke and ſhame which we deſerue, are aboliſhed in the perſon of our Lorde Ieſus Chriſt, yet is it méete that God ſhould moue and ſtirre vsus to repentance: & although we would not by our willes enter into the tryall and examination of our ſhame, yet rayſeth hée vp men to awake vsus: and the more that wée woulde goe about to hyde our faultes by vaine excuſes, the more layeth hée our ſhame open before vsus, to the ende it might bée knowne, Saint Paule amongſt the fruites of repentance, ſetteth downe this,1. Cor. 14.25 2. Cor. 7.11. That when we think of our wicked life paſt, wée ſhoulde cloſe our eyes, grone before the Lord God, and be aſhamed of our ſelues. But what is he that doth it ſo perfectly, as it ought to bée done. Nay we rather ſéeke after an hipocritical maner to forget our ſinnes and iniquities: and GOD meaneth to remember vsus and to call vsus to an account, whenas he ſéeth vsus ſo ſleightly and cunningly hide them. But by the way, let vsus conſider, that wee may now preſent our ſelues before God and his Angels, and be aſſured that our ſinnes ſhall not bée layde vntounto our charge, neither yet our vncleanneſſe bée diſcouered, and that becauſe our Lorde Ieſus hath borne ſuch blame: neither was this by chaunce as wée commonly ſay, neither yet did men falſely take this matter vponupon them againſt him, without the good will and pleaſure of God: But becauſe God had thus eſtabliſhed the matter by his heauenly iudgement. Nowe forſomuche as our Lorde Ieſus was iuſt and righteous, it was alſo very méete that hée ſhould beare our burden vponupon him, being in this ſort afflicted. And therefore, let vsus in the firſt place vnderſtand, that we deſerue to hauehave all rebuke and ſhame to bee laide vponupon vsus: and yet for all this, that wée are pardoned of the ſame, becauſe he hath diſcharged vsus thereof, and hath made ſatiſfaction for it in his owne perſon. Thus wée ſée why, and to what purpoſe the innocencie and puritie of the Sonne of God is héere ſpoken of. For it is not ſet downe to the ende to excuſe him, but for this cauſe, that we might féele what wee are, and whether we muſt néedes be brought, except we were redéemed and bought from it.
Moreouer, the Prophet meaning to expreſſe ſuch a full perfection as coulde not be amended, ſayth, That there was no deceite founde in his mouth. Nowe Saint Iames ſaith,Iames. 3.2. That he muſt needes be a very perfect man, out of whoſe mouth eſcapeth not an ill word, becauſe the tongue is the weakeſt thing that maybe. And although we be too too much inclined to al kind of wickednes, yet, that man that can refrain his handes and féet, and in ſuch ſort lead the whole courſe of this life, as that he is ſéene to liue vertuouſly & in the feare of God, yet is hée neuer able to refraine his tongue, but that there wyll appeare ſome light, inconſiderate, lying or diſſembling ſpéeche in him. To bée ſhort, it is ſaide that there was no deceite to bée founde in our Lorde Ieſus Chriſte, to ſhewe, that in all his wordes and deedes, hée was a myrrour of all holineſſe.
Nowe, it is moſt certaine that all the miſeries which we féele are the very fruites of our ſinnes. For, had we aboade in the ſame puritie wherein God ſet our father Adam, our puniſhments ſhould ceaſe and bée aboliſhed in the worlde. And therefore the fruit of our ſinnes is the cauſe of our puniſhments. So then, wée are to conclude, that forſomuch as there was not found the leaſt blot that might bée in our Lorde Ieſus Chriſte, he therefore beare the puniſhment, which we were worthie of, and deſerued. And marke beſides, why the Prophet addeth, that God woulde make him ſubiect to infirmities. This worde Infirmitie, hath a large ſcope in the Scriptures, for it importeth all the thinges which make men contemptible, as wée ſée in many places thereof. For, pouertie, ſickneſſe, griefe of minde, or contemptibleneſſe, and a man that hath no good grace either to ſpeake or do well, neyther yet good geſture or behauiour, nor habiltie of wit and diſcretion, are al called in the Scripture infirmities. To bée ſhorte, this is to bryng vsus backe to the thing which the Prophet hath already touched: to wit, that our Lorde Ieſus Chriſte was like a deformed Creature, and ſuche a one as in whom was no ſhew of reputation and credit amongſt men. And yet not ſuch a one neither, but that there appeared in him, ſure and certaine markes and tokēs, that he was to bée honored as the onelyonly Sonne of God:Iohn. 1.14. But it was in ſuch ſorte darkened by his ſufferings, and his infirmitie ſuch, as that there was no power or vertue ſéene in him, and it ſéemed that there was no grace nor fauour in hym why hée ſhoulde bée eſtéemed and had in honour. Wée muſt alſo call to minde the thing that hath béene before recited, to wit, that he was beaten and ſcourged by the hand of God, ſuffered the horrible anguiſhes of his iudgement, & in his body beare the fearefulleſt torments that might be: and ouer and beſides all this, he was ſo vily thought of, as that he was not eſtéemed to bée placed amongſt the moſt wicked and ſlauiſhe company. Thus wée ſée howe the Sonne of God was puniſhed. Wherefore, ſince the caſe thus ſtandeth, let vsus vnderſtande, that forſomuche as God ſpared not him, that wée for our partes ſhall not bée ſpared: and yet notwithſtanding hée hath giuen vsus occaſion to humble our ſelues, to the ende wée ſhoulde not waxe prowde, and take in hand to iuſtifie our ſelues, or els not caſt our ſinnes behind our backes, but dayly thinke vponupon them and bée aſhamed, whenas wée ſée howe deare a recompence was made for them. For, is this ſuch a triflyng matter? If a miſerable and wretched théefe ſhall hauehave committed many theftes and robberies, and after that his wicked déedes were knowne, the ſonne of a King ſhoulde bée brought to be arrained and condemned for the ſame, and ſo beare the puniſhment therof, & the théefe to be diſcharged and pardoned, ſhould he reioyce and make a ſcofe at him, whenas he ſée the ſonne of a King to bée put to death, and ſuffer the puniſhment that he deſerued? Euen ſo at this preſent fareth it with vsus. For, beholde howe Ieſus Chriſte the onelyonly ſonne of God is impriſoned, and wée deliuered, hée condemned, and wée pardoned: he put to all ſhame, and we receiued to honour, at laſt hée deſcended into the bottomeles pit of Hell, and the kingdome of heauen is ſet open for vsus to enter into. And therfore when we here al theſe things, is it for vsus to be drowſie headed & liue ſecurely, and to delight and flatter our ſelues in our ſinnes and iniquities? Wherefore, let vsus well conſider of the meaning of the holy Ghoſte, and alwayes weigh theſe wordes, That it was the wyll of God to hauehave him thus afflicted: as if hée ſhoulde hauehave ſaide,Actes. 2.23. & 4.28. That it is not for vsus to thinke that our Lord Ieſus was forſaken, as that the wicked ones might torment him at their will and pleaſure: For, as Saint Peter ſaith in the Actes of the Apoſtles, They could doe nothing againſt him otherwiſe then had béen determined before by the ſecret counſell of God. And therefore it is not for naught that the Prophete bringeth vsus alwaies back to this, that we muſt lift our minds vntounto God, & acknowledge yt he being iudge of the world, would be ſatiſfied for our ſinnes & offences euen in the perſon of our Lorde Ieſus Chriſt his only ſonne, to the end we might be diſcharged of thē and that it was not without cauſe yt Ieſus Chriſte was ſo rudely: hādeled, yt we might looke vp ye cherefullier: and yt we might vnderſtād that God would not remēber our faults, wt made vsus to be as it were deteſtable in his ſight. Wherefore, when wée ſhall hauehave knowne all this, we ſhall hauehave greatly profited not onelyonly for a day, but alſo all the dayes of our life. For to ſay the trueth, it is a doctrine wherewith wee muſt ſo acquaint our ſelues, as that although we thinke we know it wel enough, yet yt we muſt not ceaſe more & more to cōforme our ſelues thereto. And for yt more liuely expreſſing héere of, ſée why the prophet goeth on further and ſaith, That hee will make his ſoule an offering for ſin: to wit, that Ieſus Chriſt will forget his own life for the redéeming of our liues, & the price of our ſinnes and iniquities. Héere the Prophet againe ſetteth before vsus the willing obedience of the Sonne of God: For, as hee hath ſaide, that as it was the will of the father hee ſhoulde bee afflicted, euen ſo likewiſe hée nowe ſaith, that the Sonne yéelded himſelfe willingly thereto, thruſting himſelfe forwarde to become a Sacrifice without force or conſtraint. For, the common maner of offering vp of Sacrifices vntounto the Lorde God, was alwayes done of a francke will and deuotion. And therfore it muſt neceſſarily fall out that our Lorde Ieſus Chriſte ſhoulde yéelde and offer vp himſelfe to the death, which he ſuffered. For, without that, (as yeſterday was declared) our rebellions had neuer béen repared before God: But when he offered vp his ſoule, to wit, that he was preſt and redy to ſuffer the condemnation that we deſerued, in this we may ſée, that we hauehave by his death full aſſurance of ſaluation. And this he himſelfe ſaith in the Goſpell after Saint Iohn, No mā,Iohn. 16.18. ſaith he, ſhal take away my life, but I wil fréely offer it vp my ſelfe. In déede, his life was taken from him when he was crucified, and wée ſée alſo how vngently & furiouſly they dealt with him that crucified him. Howbeit they coulde neuer hauehave doone any thing againſt him, do the beſt they had could, without it had béen ſo before ordeined by the ſacred decrée & appointment of God the father, as hath béen alredy alledged out of the Actes,Acts. 2.23. & 4.28. where it is ſaide. That they did nothing but that which the hand and counſell of God had ordeined. But ouer and beſides all this, our Lorde Ieſus Chriſte was contēted & well pleaſed with the ſentence & iudgement yt was giuen vponupon him for our ſakes. Now the prophet ſetteth it namely down yt it was, for ſin. For, all ſacrifices were called ſin offerings, becauſe yt he who had cōmitted an offence, whē he came to aſk pardon, brought his ſacrifice with him, & thereupon was diſcharged: as if hée ſhould hauehave ſaid, Alas my good God, behold I ſtande héere before thée as a guiltie & condemned perſon: and it is impoſſible for mee to beare the puniſhment yt I hauehave deſerued for it: but ſhould rather bée a burden vtterly to caſt mée downe into the pit of hell: Howebeit for remedie héereof, I craue pardon at thy maieſties hand by meane of the ſacrifice which héere is offered vp vntounto thée. Héere we ſee why they were called ſinne offeringes: to wit, becauſe the curſe which we deſerued, & vnderunder the which we were altogether caſt downe, was as it were diſcharged, and laid vponupon a bullocke or ſhéepe, or vponupon ſome ſuch like thing that was offered. Now, all this was done in the lawe vnderunder a figure. So then, our Lorde Ieſus was called ſinne, becauſe he bare our curſe, that God his Father might bleſſe vsus. Neither let vsus thinke that this is any whit derogatory from his Maieſtie, but that wée ought rather ſo much the more to magnifie him: For as S. Paule ſaith in his Epiſtle to the Corinthes, That hée who knew not what ſin meant,2. Cor. 5.21. was made ſinne for vsus, that we might be ye righteouſnes of God in him. There is no doubt but that Saint Paul meant to ſet foorth vntounto vsus the fruite, and benefite of the death and paſſion of our Lord Ieſus Chriſt, euen as the Prophet héere ſetteth it downe vntounto vsus. Wée ſée then that Ieſus Chriſt was innocent, without ſpot or wrinkle. And therefore ſince it is ſo, hée was méeteſt to beare the charge of others. Nowe hée in ſuch ſort beare it, as that hée was made ſinne: to wit, hée ſuſteined our curſe. And how ſo? Forſooth, to the ende that wée now might hauehave righteouſneſſe to aunſwere the Maieſtie of God. For the obedience of our Lord Ieſus Chriſt is as a cloke to couer al our iniquities: and beſides, his blood is as a thing to cleanſe vsus, when wée are waſhed therein, and as Saint Peter ſaith, Bedeawed and begot therewith by his holy Spirite. Héere then wée ſée the meaning of this place,1. Pet. 1.2. Marke alſo héere againe, that to the ende wée might deteſt and abhorre both our ſins & our ſelues, we muſt cōſider of the wonderful ſufferings of the ſonne of God: becauſe it is ſo ſtrange a thing, as yt it ought to put vsus in a maruellous admiration: that he who is the fountaine of all righteouſnes, was made ſinne: that hée who is bleſſed, & ſanctifieth all things, yea euen the very Angels of heauen, became accurſed. Nowe, when wée heare all theſe thinges ſpoken of, and ſée them to bée very ſtrange, yet hauehave wée not the wit and vnderſtanding, to apply them to our edifying. For ſince the Sonne of God was brought to this point, is it poſſible for vsus to finde any remedy els where? No ſurely: for wée may ſoone iudge, that neither men, Angels, nor nothing els whatſoeuer, was able to doe vsus any good, but yt we muſt néedes hauehave our help at ye hāds of the ſonne of God. And therfore this Diuel Seruetus (which was héere executed) is ſo much the more accurſed and damnable: becauſe he hath falſified & ſtayned the holy Bible, in ſaying that all this was propheſied of Cyrus an Heathē Idolater: and robbed our Lord Ieſus Chriſte of the thing which ſo properly belonged vntounto him, as that when Iſaiah had faſtened this as it were vntounto a liuely Table, that euen thē Ieſus Chriſt was crucified, the things could not be made more manifeſt and plaine. And yet this Diuell brought with him ſuch an horrible wickedneſſe, as that hée hath ſpoyled our Lorde Ieſus Chriſt both of his dignitie and office, and ſaith, That it was an Heathen man that ſuffered for the people, whenas in déede what by reaſon of his ambition and couetouſneſſe hée would néedes ſhed the blood of a man, and therefore receiued his iuſt rewarde for the ſame. Howbeit this is a fearefull falſifiyng of this godly Propheſie, and to ſay truely, neuer man aliue euer once thought of any ſuch meanyng, as this curſed fellowe hath deuiſed. For, although a great number of ſhameleſſe Heretikes hauehave peruerted the doctrine of the holy Scripture, yet neuer did any of them come thus farre. And therefore, it cannot bée choſen but that al the ſignes and tokens of a reprobate appeared in this curſed man. Wherfore, wée are héere ſo much the rather to note, that whē the Prophet bringeth vsus backe to the conſideration of our Lorde Ieſus Chriſte, that (in the firſt place) it is to this ende that wee might bée aſhamed of our ſelues: and beſides, that we might magnifie the ineſtimable goodneſſe of our God, becauſe hée would hauehave his onelyonly Sonne to become ſinne for vsus: and that our Lord Ieſus Chriſte himſelfe refuſed it not, but as one forgetting himſelfe had ſuch care of our ſaluation, as that hée deſcended into the bottomeles depthes of horror, to the ende hee would beare our curſe. And therefore wée are héere alſo to conſider of this point, that there is none other meane for vsus to be diſcharged before God, but to ſet before vsus the ſatiſfaction of the Sacrifice which was offered vp for vsus once for all. Indéede this is very true, that the worlde alwaies hath a meaning to deuiſe ſome one thing or an other, I know not what, wherewith to pay God (as hath heeretofore béene ſaide) and for example, wée ſée what ſtore of pretie fonde triflyng bables many Papiſtes vſe wherwith to appeaſe ye wrath of god For in déed, they tell vsus that it is impoſſible for vsus to bée forgiuen, without we make ſatiſfaction: for, ſay they, although God of his frée mercy & goodneſſe forgiueth vsus the fault, yet hée reſerueth alwayes the puniſhment, vntill ſuch time as eueryevery of vsus hath diſcharged himſelf before him. And héereupon wée ſée from whence commeth the foundation of Purgatorie: For, becauſe wée cannot whiles wée lyue héere make ſatiſfaction, but that there muſt remaine alwaies ſome remnant and arrerages, wée muſt therefore, ſay they, beare the puniſhment out of this worlde, & that is it that muſt pay god. Loe héere howe the miſerable worlde hath béen deceiued and blinly lead with the leaſinges and doting dreames of Satan. And therfore wée are ſo much the rather to make an obſeruation of this doctrine: That as God hath not ſet downe in the Law, and ſaide, You ſhall not ſerue mée this way, and that, as pleaſeth you: But placed and ordeined the ſacrifices, & Ceremonies conteined in the Law, & thereon ſtay them ſelues without deuiſing any newe and ſtrange kind of Seruice & meane to obteine fauour & grace: Euen ſo likewiſe muſt we at this day be contented with the death and paſſion of our Lord Ieſus Chriſte, becauſe we know that that is the only meane by which God will be mercifull & fauourable vntounto vsus, & by which alſo he wil receiue & adopt vsus vntounto himſelfe. Thus we namely ſée what it is that the Prophet meaneth to offer héere vntounto vsus. Now, it is moreouer ſaid, That he will prolong his dayes, & that he ſhall ſee his ſeed to be permanent, & that the wil (or pleſure) of the Lorde ſhall proſper in his handes. Héere, he bringeth vsus yet once againe back vntounto the conſideration of the glory & excellencie of our Lord Ieſus Chriſt, to the end wee might be ſo muche the more aſſured yt we may come vntounto him: for if hée had remoued in death as a vanquiſhed perſon, it had béen impoſſible for vsus to hauehave béen euer iuſtified & quickened by his grace. For how could death a lone hauehave brought righteouſnes & life with it, as of it ſelfe: but becauſe of ye ſacrifice of his death he roſe again, therin reſteth our ful & whole cōfidēce. Thus we ſée yt we hauehave obteined victory ouer ſin, to ye end we might be takē to be righteous: & death is aboliſhed in vsus, yt wée might hauehave life: In déede, this in the firſt place, hath relation vntounto the perſon of the Sonne of God, For, as wée hauehave alredy ſaid hée dyed according to the infirmitie of his fleſhe,2. Cor. 13.4. howbeit, the heauenly power of his holy Spirite was ſhewed in his reſurrection: and heereof hée gaue this teſtimony, for theſe were his wordes, deſtroy yée this Temple, and within thrée dayes I will rayſe it vp againe.Iohn. 2.19. Loe héere howe the Sonne of God, as touching his perſon did ſée a great age: For hee roſe not againe to ſhew himſelfe vntounto the worlde for a whyle, and then dye againe: But after hée had ſhewed himſelfe vntounto his Diſciples, and made them witneſſes of his reſurrection, hée aſcended into heauen, and ſo exempted himſelf from all humane frailtie. This then it is whereon wee muſt builde our faith in him, when as wee ſée him to hauehave in ſuch ſort ouercome death, and the Diuell, and triumphed ouer him, as that after that hée was offered vp for a Sacrifice, hée was receiued and exalted vntounto this power and dignitie, whereof mention hath alredy béen made. But wée muſt alſo note by the way, that all this belongeth to the whole body of the Church: for it is not the purpoſe of Ieſus Chriſte to ſeparate himſelfe from it.Heb. 2.11. And in déede it is further ſaid, that hee ſhall ſee his ſeed. True it is wée are called the brethren of Ieſus Chriſte: For wée coulde not bée called the children of god but by the ſame name. And therfore, hée who is the onelyonly beloued muſt receiue and ioyne vsus ſo vntounto himſelfe, as that we might hauehave that by adoption, which is onelyonly his by nature howbeit, this is no let vntounto vsus from being as children ingendred of his ſéede. For, what is the true ſéede of the Churche? Verily euen the worde of the Goſpell as Saint Peter telleth vsus.1. Pet. 1.23. & 25. And in déede it is the very ſelfe & ſame which we hauehave already ſéene veryfied vntounto vsus out of the Prophet Iſaiah, That the worde of the Lorde endureth for euer, becauſe by it wee are made incorruptible,Iſaiah. 40.8. whenas wee receiue profite thereby, according to that meaſure that it is giuen vntounto vsus by the holy ghoſt, this then is the ſéede by which wee are regenerate into euerlaſting life. Howbeit wee muſt fyrſt come vntounto our Lorde Ieſus Chriſte. And how commeth it to paſſe that the Goſpell hath this office and Property to beget vsus to bée the children of GOD, Forſooth the reaſon is this, becauſe the blood of our Lorde Ieſus Chriſte was a true ſéede to quicken vsus. And therefore it is not for naught ſayde héere. That hee ſhall ſee a ſeede of long continuance, or an euerlaſting ſeede. So then, wee are againe to conclude, that the benefit which our Lorde obteined by his reſurrection, was not particuler for him ſelfe alone: But that wée might hauehave parte thereof, and be called vntounto his company, becauſe we are members of his bodie.
Nowe, wée are héere, by the way admoniſhed, not to ſéeke for one droppe of life in our ſelues, but to take it wholly from our lord Ieſus Chriſt. Why? howe will God then acknowledge vsus to be his children? Howe ſhall wée hauehave any place in his Church? Howe ſhall wée be taken to be of his flocke? Forſooth wée muſt come to this point, Becauſe wée are partakers with our lord Ieſus Chriſt: Thus wée ſée howe God accepteth of vsus, this is our begetting, and firſt birth. And nowe let our fréewill men goe and brag of their frée will, by which they ſuppoſe them ſelues to be readie to receiue the grace of God. For what abilitie is hée able to hauehave to doe, eyther good or yll, that is not yet begotten in the wombe of his mother. Wherefore, let vsus vnderſtande thus much, that ſince our chiefe and firſt creation is this, that we are begotten in Ieſus Chriſt, that wée are able to doe nothing, neither yet that any thing procéedeth from our power and ſtrength, but that all whatſoeuer wée hauehave, commeth from that frée goodneſſe of his, whereof we are made partakers. And this is the ſumme and effect of all that which wée hauehave to conſider of. But by the way, to the ende wée might alſo hauehave a great deale the better taſte of his death & paſſion, it is ſaide,
Becauſe hee gaue his ſoule an offring for ſinne (to wit, for ſatiſfaction▪ or for ſacrifice) that hee ſhould ſee his ſeede. For, wée right well ſhewe, that wée would blot out all hope of ſaluation, if wée glorified not the goodneſſe of God, in the death and paſſion of our Lorde Ieſus Chriſt. And to ſay truely, they that proudly diſdaine to cleaue vntounto our Lorde Ieſus Chriſt, becauſe hée was crucified, rightly declare that they hauehave not knowne the ende thereof: For without it, what ſhould become of vsus? Surely, wée ſhoulde hauehave no Church in the worlde, there ſhould be no ſaluation, and to be ſhort, there ſhould bée no hope of any goodneſſe: For without doubt wée ſhould bée all remedileſſe confounded, loſt, and condemned, without Ieſus Chriſt had offred vp his ſoule, & bought vsus againe by that onelyonly meane.
1. Cor. 6.30.And for this cauſe the Scripture alſo oftentimes ſheweth vsus, that wee were redéemed with no ſmall price. And thus much we hauehave to conſider of for this pointe.
Nowe, it is ſaide, for a finall concluſion, That the will of God ſhall proſper in his handes. The wordes which the Prophet heere vſeth, ſignifieth a worldly will, and frée fauour: For, it were not enough that our Lord Ieſus Chriſt ſhould execute the will of God: But that it ſhoulde be a will procéeding of louelove, as a teſtimony of his fatherly affection. For, Moſes executed the will of God when hée publiſhed the lawe: and yet notwithſtanding euerie man was afeard at the thunders & lightnings: for there was nothing els but threatnings of death. And why ſo? Forſooth, becauſe the law brought nothing els with it but wrath and vengeance. For, it was méet that the world ſhould féele in it an horrible condemnation,Hebr. 12.18. & be wonderfully afeard. Howbeit, there appeared an other maner of wil of God, in Ieſus Chriſt: & that is this, his meaning was to receiue vsus vntounto himſelf, & to hauehave mercy vpō vsus, to aboliſh our ſins, & to diſcharge vsus of the condemnation wherein we were. Thus we ſée ye propertie of the ſpéech which the Prophet here vſeth, when he ſaith, That ye wil of God ſhould proſper. Now it is by & by after ſaid, in his hands, which ſignifieth, yt Ieſus Chriſt ſhould be a diſtributer and beſtower of the grace of God for our ſaluation. True it is, that God might by ſome other death hauehave deliuered vsus from death, howbeit it was not his meaning, neyther yet was it ſo good. And therefore hée appointed our Lord Ieſus Chriſt, to the ende wée might by him, be redéemed and reconcyled: and to bée ſhort, that by him wée might obtayne whatſoeuer was requiſite for our ſaluation.
Let vsus nowe make a collection of the ſumme and effect of this ſaying, It is ſaide, That the good will and free fauour of GOD ſhould proſper in the hands of Ieſus Chriſt. Wherefore ſpeaketh the Prophet after this maner? Forſooth, becauſe, we are enclyned vntounto miſtruſt, and hauehave a number of lettes to make vsus fainte, the holie Ghoſt, preuenteth the matter, and declareth vntounto vsus, that howſoeuer the worlde goeth, the grace of God ſhall worke it effect, and be accompliſhed,
And therefore, although the Deuill craftely goeth about to deuiſe to make the death and paſſion of our Lord Ieſus Chriſt to bée of no force and effect vntounto vsus, and bring foorth no fruit in vsus: and although wée for our partes are ſo wicked and peruerſe, as that wée will ſo fall from it, as that wée will make it altogether vnprofitable vntounto vsus: yet will God by his infinite goodneſſe ouercome it all. To bée ſhorte, the Prophete his meaning héere in this place is, that the death and paſſion of our Lorde Ieſus Chriſte, hath not béene onelyonly ſufficient for the ſaluation of the worlde, but alſo that God will make it ſo forcible, as that wée ſhall ſée the fruite thereof, and féele and proue it by experience.
And heerevpon wée are to gather, that God will alwayes hauehave a Church in the worlde, and that the Deuill may very wel deuiſe all the miſchiefe hée can poſſible, and bende all his force to ouerthrowe the houſe of God, and yet, be as be may, Chriſt Ieſus ſhall hauehave the victorie, and the grace, whereof hée is a diſtributer and beſtower, ſhall bée beneficiall, and perfourmed amongſt men.
And for this cauſe it is ſaide by the Pſalmiſt,Pſal. 2.1. Why hauehave the Kinges and Rulers of the earth lifted vp themſelues? and made couenantes with the people? Yet muſt God in the ende, execute his Counſell and iudgement. In verie déede, they will goe about to imagine muche, but yet hée which dwelleth aboue in the heauens will mocke them all to ſcorne in his wrath. Let vsus therefore well conſider, that the meaning of the holie Ghoſt is to declare, that the death and paſſion of our Lord Ieſus Chriſt wil alwayes worke his effect, to the end the Church of God might ſtande firme and ſure, ſo that it ſhall neuer be ouerthrowne, by all the aſſaultes, tempeſtes and whirlewyndes, whatſoeuer that the enemies with Satan their head, can any way poſſible raiſe vp againſt it. And this ſaying, to proſper, is ſet downe, to ſhew, that God will make the death and paſſion of our Lord Ieſus Chriſt floriſh, to the end it might more and more fructifie: and when it ſhall ſéeme, that it ſhoulde bée vtterly defaced; that God will vpholde it, and ouercome whatſoeuer may bée any let for the bringing of it to a perfect ende. Moreouer, eueryevery of vsus ought to apply this vntounto himſelfe, and not doubt, that although our winges flagge▪ and we the bondſlaues of ſin, yet that God will deliuer vsus from out of that ſlauerie wherin we are, make perfect that which hée hath begun in vsus, and amend alſo whatſoeuer is wanting in vsus. And how? Forſooth, wee muſt firſt come vntounto our Lord Ieſus Chriſt: becauſe it is he which putteth to his hande, and to him the charge thereof is committed, and this office hée receiued from God his Father. And therefore let vsus be contented, that ſince hee is appointed to be the Miniſter of our ſaluation, there ſhall be no defect or want which hée will not accompliſh by his meane, and that becauſe hée hath ſo determined it.2. Cor. 5.19. Now, let vsus by the way, apply to this which is héere ſet downe, the place of Saint Paul before by vsus alledged, to the end we might be partakers of the fruit of the death and paſſion of our Lord Ieſus Chriſt: that is, let vsus giuegive eare vntounto the meſſage that is dayly brought vsus. For it were not enough that Ieſus Chriſt had ſuffred in his owne perſon, and appointed to be a ſacrifice for vsus: but wée muſt alſo be certified thereof by the Goſpell: that wée hauehave this teſtimony by it, and not doubt but that wée are iuſtified by him, becauſe we knowe that hée hath made ſatiſfaction for our offences. And therevpon let vsus looke that God will in ſuch ſort continue his woorke in this Redéemer, as that hée will make it encreaſe more and more, vntill hée hath brought it to a full end and perfection.
Let vsus now fall downe before the Maieſtie of our good God, and acknowledge our offēces, beſéeching him ſo to make vsus féele them, as that wée may be more & more diſpleaſed with them, & alſo learne vsus ſo to looke into the death and paſſion of our Lorde Ieſus Chriſt, as that it may be a good inſtruction for vsus to be gréeued and grone for our ſinnes & not doubt, ſince that our Lorde Ieſus Chriſt hath diſcharged vsus of that whereof we were guiltie, but that wée might nowe come before the Maieſtie of God his Father, and be receiued as his children, although in déede we are vnworthie to be reckoned amongſt the number of his creatures. And that wée may in this ſtrength fight againſt all our vices and wicked luſtes, and ſo bée made partakers of the forgiueneſſe of our ſinnes, as alſo we might be ſtrengthened, to make all our whole life agréeable vntounto God: and as hée hath ſhewed him ſelfe fauourable vntounto vsus, we might alſo labour moſt obediently to pleaſe him. That it would pleaſe him not to ſhew this fauour vntounto vsus onelyonly, but alſo vntounto all people and nations on the earth, &c.