Twenty-Seven Lectures Upon Hebrews, Lectures · Lecture 4
The fourth Lecture, vponupon the 8. and 9. verses.
8 But vntounto the sonne he saith, O God, thy throue is for euer and euer: the scepter of thy kingdome is a scepter of righteousnesse.
9 Thou hast loued righteousnes, and hated iniquitie. Wherfore God, euen thy God, hath annoynted thee with the oyle of gladnesse aboue thy fellowes.
NOw the Apostle beginneth the third comparison, according to the title before. Bearing vp all things with his mightie power: which setteth out the kingdome of Christ, so that the comparison is: Christe is an eternall king, so is no Angel: therefore he is to be honoured aboue them. Thus hauing made mention of his kingdome, then he describeth it more at large, bothe to shewe what his kingdome is, and to make it more plaine, that though we could imagine easily, that Angels in honour deserued the name of Kings: yet such a kingdome no Angel could euer hauehave. An euerlasting throne, a righteous scepter, exalting trueth, beating downe iniquitie: in worthinesse whereof, GOD hath annoynted this King with gladnesse aboue all other, and hath called him by the name of GOD himselfe.
Heere the Iewes, whome God hath shut vp in a heauie iudgement, and for the first centempt of his Gospell, keepeth them stil in blindenesse vntill this day, they as they seeke busily all wayes of errour to deceiue them selues: so they hauehave blinded their eyes, that they should not vnderstand this prophesie. And first, where it is said: Thy throne O God: They say, the name, GOD, is likewise attributed to men, as they occupie any rome appointed them of God, as where this same prophet saith: I hauehave said, you be Gods: whiche meaneth, that they hauehave commaundement Psal. 82. 6.from God to execute his iudgement. But the Iewe, if he had not chaunged his heart, and turned it away from wisedome to follie, hee might hauehave knowen, that though this name be also giuen to Angels or iudges, yet it is giuen, not to one but to manie: so that in their number it is manifest, that it is a figuratiue speeche. Or if it be giuen to one, it hath some addition, as where it is saide to Moses: I hauehave made thee Pharaoes God: limiting the name to a certeine sense, but thus attributed to one, without any correction of speache, it was neuer but to God alone. Againe, they say all this Psalme is of Solomon: and therefore beeing true in him, it cannot proue any diuinitie in Christ: but this errour is euē as grosse as the other. For how so euer this is true, that the Psalme was written as a wedding song of ioy, at the marriage of Solomon with Pharaoes daughter: yet this is knowen and manifest, that in the stories of those men whiche were figures of Christe, something is euer spoken not agreeing to the figure, but to Christe alone, that we might bee bolde to applie it vntounto him. Neither yet can this Psalme possibly be written of that mariage of Solomon, simply in it selfe. For when the Prophet beginneth: my hart breaketh out into a good matter: howe can this praise, or this earnest desire of the Prophet agree to it, which was contrarie to the lawe of God, and of it selfe could neuer be good? What had the Kings of Israel to doe with Idolaters, and blasphemers, to marrie their daughters? & no doubt as Solomon was a most famous prince: so the glorie of the world did here lead him. For Aegypt was the greatest Monarchie in the world, and Pharaoh the mightiest King: so that his daughter giuen to king Solomon, was the princeliest marriage that could be made, but that it displesed God, it is cleare: for bothe his generall lawe is against it, and this is particularly alledged in the causes of Solomons ruine. Exo. …4. 16. Deu. 7. 3. 1. Reg. 1. 1.And though this Psalme were now to wishe prosperitie and peace vntounto it, what then? who will dispute with the Lorde for turning all thinges to the best to those that louelove him? so when Solomons hautinesse had done this, what though God would except her after the renouncing of all her idolatries, when as the lawe saith, she had shauen her head, and Deu. …. 1. 2.pared her nayles, and forgot her fathers house? what though he would hauehave her a figure of the honourable calling of the Gentiles, and shewe then in her, that though he gaue his lawes to Iacob, yet he was a God in all the earth, all that proueth nothing, but Solomon might do yll still: & this wedding song was made, not for him, but for another whome hee figured. But let these Iewish quarels againste the trueth alone, and let vsus examine the text heere as it is, what honour it giueth to Christ, and how by no meanes it can agree to Solomon.
In this scripture there are foure speciall things spoken. First, he is called God alone, as I saide, and without addition: euen as the prophet Esai also calleth him the mightie God. By whiche warrant of …sa. 9. 6.the Prophets, beeing a moste sure word, the Apostles are bolde to giuegive to our Sauiour Christe, the name and power of the liuing God, as Iohn saith, the worde was God. And Thomas with these wordes confesseth his former vnbelief: My Lord and my God. Iohn. 1. ….And S. Iohn in his Epistle saith: Iesus Christe, this Iohn. …0 1. Ioh. 5. 20. Rom. 9. 4.is the true God. And Sainct Paule calleth him the God which is for euer to be praysed. And in the Epistle to the Colossians: The fulnesse of the Godhead dwelleth bodily in him. And many other places plaine as these, Col. …. 6.grounded vponupon this, and such other places of the Prophets before them. And therefore our sauiour Christ him selfe, said vntounto these Iewes whiche yet beleeue not: Searche the Scriptures, for they beare witnesse of mee.
The second thing heere attributed to Christ is, That his kingdome is euerlasting. So the Prophet Esaie had saide: The increase of his gouernement and peace shall hauehave no ende. He shal sit vponupon the throne of Dauid and vppon Esa. 9. 7.his kingdome to order it, and to stablish it with iudgement, and with iustice from hencefoorth euen for euer.
The same testimonie the Angel gaue of his kingdome, when hee came to the virgine Marie. The Lord God (saith he) shall giuegive vntounto him the throne of Luke. 1. ….Dauid his father: & he shall reigne ouer the house of Iacob for euer, and his kingdome shal hauehave no ende.
And howe can this be possibly applied vntounto Solomon, so directly against the Scripture, that the Gen. 49.scepter should be taken once away, not onelyonly from the house of Solomon, but from all tho tribe of Iudah? And howe could they not see with their eyes the ruine of that kingdome, and the throne of Solomon quite forgotten.
The thirde thing attributed heere to Christ is, y• the scepter of righteousnes is the scepter of his kingdome… according as the Prophet Dauid saith in an other place: that righteousnesse and iudgement are the foundations Psal. 97. …of his throne,
And the meaning of these wordes, is after expressely added: Thou hast loued (saith the Apostle) righteousnesse, and hated iniquitie. This is the scepter of righteousnesse whiche he speaketh of, that is: that his gouernement shalbe without all respect of pensons, a ministerie of iustice, and true iudgement, euen according to the will of God his father, with whome there is no acceptation of the person of a man.
And howe can they attribute this to Solomon? They knowe howe Solomon did fall away so farre from righteousnesse, and hated iniquitie so little ere he died, that he became a notable idolater.
And howe was his gouernement in suche iustice, when the whole people came after to Rehoboam his sonne, and saye:
Thy father did make our yoke grieuous, now therefore make thou the grieuous seruitude of thy Father lighter, & we will Reg. 1…. 4.feare thee.
The fourth thing he…e spoken of our Sauiour Christ is, y• for this cause God had annoynted him with the oyle of gladnes aboue his felowes. For this cause saith the scripture, because thou louedst so muche iustice, what meane they still to thinke here vppon Solomon, and of suche reward of his righteous rule, except they would hauehave the Scriptures false, that beare witnesse of him. He had turned (as the Prophet sayth) iudgement into wormewoode. And howe standeth it that he was annoynted with the oyle of gladnes: that is, with giftes of the holie Ghost, aboue his fellowes? when many kings of Iudah hauehave greater praise of God then he: and scarce any did fall from God so grieuously as he. Nowe one refuge behinde, which they think they hauehave, is nothing at all: they wil say, that all this was spoken in respect of his beginning, in which he was famous, with this oyle of gladnesse aboue his fellowes, and aboue all the worlde. True it is, in respect of his gouernement at the first, I graunt this might be spoken of him: but are not the wordes plaine, that they are not meant of any that should beginne well, and then fall backe? For saith not the texte, that this scepter of iustice shalbe in his kingdome for euer? Therefore howe so euer Solomon was once honoured aboue all kinges: yet this praise was not his, but anothers, who shoulde for euer abide in his iustice and righteousnesse. So these foure thinges here witnessed of the Prophet: that he is called God, that his kingdome is euerlasting, that his gouernment shalbe euer righteous, that he is annoynted with oyle of gladnes aboue al his felowes. All the Iewes in the world cannot see Solomon, nor any mortall man in this glasse: but muste needes acknowledge our sauiour Christ, the sonne of God, God and man, the sauiour of the worlde, the King and Priest of his people for euer.
Now further to examin this scripture for our own Which Christ was figured in sinful mē.edifying, let vsus marke first how Solomon is set out a figure of Christ, and so singular tokens & shewes of Gods louelove and merciemercy vppon him, that he should resemble his only begoten sonne: notwithstanding a man loaden with sinnes and iniquities: so as few hauehave appeared more vnrighteous or more vnthankful to God. Such an other example almost we hauehave in Samson, a man ful of infirmities, yet exceedingly beeloued of God, and a liuely figure of his sonne Christe. We learne in this, bothe to knowe our selues and to knowe God. In our selues to truste to nothing, not riches, honour, friendes, strength, authoritie, no not learning, wisedome, gouernement, or any knowledge: for in these both Samson and Solomon hauehave fallen downe before vsus. And if euer man had ben borne yt could hauehave his happines in him selfe, that man was Solomon, strong in power, rich in treasure, wise in rule, healthful in bodie, sober in affection, abounding in pleasure, what so euer his eyes or eares could desire. No gifte wanting in minde, in bodie, in outwarde life, yea more then this, a hart that could measure al the delights of the world to vse them as they are, and se the vanitie that is in them, and confesse that life in immortalitie is aboue all: yet from al this he falleth when God leaueth him in his owne power, to make trial of his owne strength: for how could fleash and bloud preuaile against principalities & the power of darknes? And how could Solomon stande vpright, thoughe his strength had bene double, when Adam him selfe could fall from Paradise. Then let not vsus pore creatures boast our selues, in whome there is no wisedome. Come not into this fight in thine owne armour: for where Solomon hath fallen, who soeuer thou art, thou wilt be crushed in pecees: & if in him there was so little help, confesse thou with al humblenes of minde, y• in thy flesh there is no goodnesse, but put thy trust in the liuing God, by whome thou shalt be able to do all things. And on the other side, seeing the great fallings of Solomon, did not let the good worke of the Lord, but that hee made a man so full of infirmities, so cleare an image of his sonne Christe, and powred all his benefites so plentifully vponupon him. Let vsus here see the goodnes of God, who hath found a way to burie for euer the sinnes of all his people, and so to forgett them, that they hauehave none accompt: the figure of Christ was therfore in Solomon, that we should see how grace aboundeth aboue sinne, & how merciemercy is exalted aboue iudgement. In the nature and bodie of Solomon, we see the spirite quenched, grace despised, and iniquitie to hauehave the vpper hand: in the figure that hee beareth wese the spirit to conquer, righteousnesse to be exalted, and a Kingdome of glorie to be set vp for euer, that if we should finde in our selues the sinnes of Solomon, yet we might assuredly knowe, they cannot driue away the image of Christe, but he is redie to iustifie al that do beleue, for it is no dout but he in whose person was suche an image of Christe, Christ offred to him againe an image of righteousnesse, in which he should be presented faultelesse to eternall life.
Now, where Christ is set out thus a King for euer, Christe is our lawegiuer, & his gouern ment is for euer and euer.we are taught not by dayes and times to measure his commaundementes, but to holde them without chaunge, as the gouernment for euer of his eternall kingdome: for it is to to grosse follie for vsus to say, he is still our King, if we dare abrogate his lawes: for he is our ruler for euer, and yet without him we will make lawes continually. Was it euer heard, among earthly kinges, that subiects could either repeale or change their princes lawes? or make lawes without them in their owne kingdome? Or can there be greater treason then to cōspire for such a lewde libertie? Euen so it is with all men and princes in the Churche of Christ. He is our Kinge, he must be our Lawe-giuer, he is King for euer, and his lawes must neuer be chaunged, he is our king alone, & without him al the world can make no law. In no cōmon wealth, there was euer law proclamed but in the name of the King: In the Churche of Christ, who shall proclame decrees but in the name of Christ? and therfore expressly Christ taketh vponupon him to be our onelyonly Lawe-giuer.
And all princes, the more godly they bee, the more carefully will take heede to be no lawgiuers in his churche, for matters concerning faith: for that were to giuegive a lawe vntounto him, which none wil do but antichriste himselfe.
The Pope stirred vp Charles the fifte and King Henrie the eight, and gaue them for their hire this title, to be called defenders of the faith: a proud beequest: and how humbly it was possessed, God doeth know. After that king Henrie taking vntounto him the courage of a true and naturall king draue out that spirituall tyrante out of all his Realme, and by graūt of the clergie & cōsent of the parleament toke vpō him the name of supreme head of the church of England, which the pope had before vsurped ouer al nations. But seing now it is so, that these names are taken vp and made hereditarie to our Kinges and Queenes, we will not reason of the titles, rather let vsus do the duetie of louing subiects, & pray that they may finde grace, by their names to be prouoked more to godlinesse: that in true ioy of heart, they may hauehave the honour of their calling, and hold fast a good conscience against the day of Christe. This onelyonly we testifie to all potentates and princes, that what honourable titles so euer they hauehave: yet they must be subiect in the Churche, and hauehave Christe alone to be king ouer it. Let them make no lawes, appoint no orders, ordeine no gouernement, but such as are agreeable with his lawes, orders, and gouernement. For that were sacrilege, and it is the presumption of the man of Rome: but let them exsecute the lawes of Christ, see his orders kept, establishe the gouernement which he hath ordeined, & holde men of al degrees in obedience vntounto God: for this is the true honour of the Lordes chosen Princes, and the glorie of their calling, which shall not wither.
And now to the end we may the more willingly do this, both we and our kings, whom God hath set ouer vsus: let vsus marke this further which the Apostle addeth of our Sauiour Christe, that His scepter is a scepter of righteousnesse: meaning (as I saide) that his gouernement is all in trueth and righteousnesse. A good reason, and a great persuasion to all that are of God, why we shoulde let Christ alone with the ordering of his Church. His scepter is a scepter of righteousnesse, not only a righteous scepter, that is, that whatsoeuer he ordeineth it is righteous, but the scepter of righteousnesse, that is, whatsoeuer is righteous, is ordeined of him: and all spirituall scepters of all kings, which are not directed by him, they are crooked & broken, scepters of superstition, & scepters of idolatrie, there is none of righteousnesse but onelyonly the scepter of Iesu Christ. The scepter is a little wand which Princes hauehave accustomed to beare in their left hand, and it is a signe of their gouernmēt, & by a Metonymie it signifieth here the gouernment it selfe. Now the scepter of Christe is as his kingdome is, not a scepter of wood or metall like other kings, for his kingdome is not of this world as theirs is: but his scepter the Prophet Esaie in plaine words describeth it. He shall smite the earth (saith he) with the scepter of his mouth & with the breath of his lipps shal he kil the vngodly. In which wordes of ye Prophet we see, both what is this scepter, and why it hath the name of righteousnesse: the scepter is the worde of his mouth, that is, the preaching of the Gospel, not decrees, nor decretalls, nor traditions of men, nor vnwriten verities: by none of al these we hauehave receiued the spirit of God: but onelyonly by hearing faithe preached, it therefore alone is the scepter. Heere tell me (dearely beloued) I wil aske no harde question, but a thing which your eyes hauehave seene, and your bands hauehave handled. Tell me what kingdome is the Popes? Or whence is it? Is it Christs? Then the preching of the Gospel is the scepter of it, and the scepter bearers are in euerie congregation the pastors & teachers: by the Gospel preached it bindeth and loseth, by the Gospel preached it ruleth ouer vsus, by the Gospel preached it teacheth faith, it ordeineth religion, it ministreth Sacraments: by the Gospel it begetteth vsus, by the Gospel it nourisheth vsus, and in the hope of the Gospel it layes vsus downe in peace. If it hauehave another scepter then this, then it is an other kingdome then that of Christ. If the scepter be the Canon lawe, & the scepter bearers their Cardinals and clergie lords, their chauncellers, and commissaries, and other men that wee knowe not. If they binde and loose by pardons and bulls. If they teach a faith solded vp (as they terme it) in an idle fancie, that we must beleeue as the Churche doth beleeue, and the Church beleeueth as we do beleeue, when neither our Church nor we can tel what we beleue. If they teache vsus to worship after the traditions of men. If it feed vsus vp in the hope of the Church of Rome. If it lay vsus downe at last in an vnknowen purgatorie, whether this be the scepter, iudge you: and if it be, I assure you in the worde of trueth, the Apostle and Prophet bothe witnessing with mee, this kingdome is a kingdome of darknesse: a kingdome of sinne, and it shall returne to the shape of his first beginning. The kingdome of Christ shalbe euer knowen, by the scepter of the onelie Gospell preached and practised in it.
Now, why is this called the scepter of righteousnesse? Because saith the prophet it killeth the vngodlie, the same exposition the Apostle immediately addeth. Thou haste loued righteousnesse, and hatediniqui…ie: therefore it is called a scepter of righteousnesse, because it maketh the faithful righteous, & destroyeth the sinners from the face of the earth. In this sense Saint Peter calleth it the seed of regeneration, because 1. Pet. 1. 25.by it we be begotten a-new, into the image of God, which is in righteousnesse. So that heere we know whether we be of the Kingdome of Christ, euen by the scepter by whiche we be ruled. If the knowledge of the Gospel of Christ hauehave refourmed vsus into a newe image, to bee holie, as our Sauiour Christ is holie, that by his spirit the worlde be crucified vntounto vsus, and we vntounto the worlde, then hauehave we our enfranchisement in this kingdome: if not, though we dwell in the mids of the Sanctuarie, yet were we straungers from the lawe that came out of mount Sion.
And though we were baptised with all the water in the sea, or as the Prophet saith, though we wash our selues with Nitre and take much Sope, yet our iniquities are marked before the Lord: except we fele the forgiuenesse of our sinnes, in the righteousnesse and holinesse of this kingdome of Christe. And what madnes can be like vntounto it, to flatter my selfe, as if I had my portion among the electe of God, and yet dwell in tabernacles of the Children of the diuell, that is I meane, & yet walke in all the sinnes of a corruptible man? Are not Gods children his Sainctes? be they not brought vntounto him with the scepter of righteousnes? doth hee not keepe them with the seale of his holie spirite? If I see no good workes in my hands, if I know neuer that the preaching of the gospel killed concupiscence in me, and made me hunger and thirst after righteousnesse, if I feele not the spirite of God to sanctifie more and more my heart & al mine affections, how can I say I am the childe of God? No, no, talke while thou wilte, vse thy libertie, say thou art a Protestant, renounce the Pope, except thou louelove righteousnesse euen as thou louest thy soule, & reioycest in weldoing as in thy life, thou hast bene but an idle hearer of the worde of trueth. Godlinesse is not made of wordes, as a wood is made of trees, but it is an earnest louelove, proceeding from a pure heart, and a good conscience, and an vnfeigned faith, in whiche wee may glorifie God, and do good to his people. Paule was godlie, when he gloried in nothing but in the crosse of Iesu Christe, by which the worlde wascrucified Gal. 6. 14.vntounto him, and he vntounto the world. They are godlesse Hypocrites, which in worde confesse they knowe God, but in deedes denie him. They Tit. 1. …6.are Christs which hauehave crucified the fleshe with the affections & concupiscēce of it, they are of their father Galat. 5. 24the diuell, that in wickednesse do the desires of the diuell. Let vsus then learne (dearely beloued) in Iohn. 8. 44good time to be wise: when we were in ignorance, then we walked in the woorkes of darkenesse, now we hauehave vnderstanding, let vsus walke as the children of the light, & if we take the gospel into our mouth: let vsus knowe, it is a scepter of righteousnesse to reforme our life: and whosoeuer he be that hath chosen Galat. 6. 15.this portion, peace be vpō him & vponupon the Israel of God: and he that withdraweth himselfe from this purpose, euen as the Apostle after saithe: Let our Hebr. 10. 3….soules hauehave no pleasure in him.
And here let vsus also marke howe the Apostle setteth out this righteousnesse of Christ. Thou hast (saith he) loued righteousnesse and hated iniquitie. This is generall in all duetie which we do vntounto God, to louelove the obedience with all our heart and soule, and to detest and hate all the transgression and sinne. So the Prophet Dauid saith: I hate vaine inuentions, but thy law I louelove: & againe: thy law I louelove, but I hate falshod Psal. 119. 1… ▪ & 163.& abhorre it. Euē so must we hate iniquitie if we louelove righteousnesse, and abhorre falshod if we louelove the trueth: and this is that eternall lawe whiche God gaue from the beginning. I will, saith he, set enimitie betweene thee and the woman and betweene thy seede & her seede. But O Lord, what a rebellious people are we? where God hath commaunded all concorde, and bound vsus together in all bonds of vnitie, One bodie, one spirite, one hope of our calling, one Lord, one faith, one Baptisme, one God the father of vsus all: yet al these bondes we breake in sunder: & anger, hatred, reprochful words, quarels, wounds, murders, euerie cursed thing, but we reach our hands vn to it: to make strife one with another, and disanull the agreement which God hath made: on the other side, touching the workes of darkenes, we wil walke in them: and though God hath separated them from vsus, as heauen from hell, or Christe from Belial, and hath made the hatred of them perpetuall to vsus and our posteritie, yet we thinke as the Prophet sayth: to make a league with death, and to beat agreement with hel, we will follow our fleshly concupiscence, as though there were no lorde to controll vsus, and we will not hate sinne at all. A corrupt nature, to louelove that which we are bid hate, and hate that which we are bid louelove, but a more corrupt affection, if we giuegive place to these desires, and are well pleased to louelove them still.
It followeth in the end of this seuenth verse, thy God hath annoynted thee with the oyle of gladnes aboue thy felowes. In this we may learne an other notable cause why we shoulde acknowledge Christ our onelyonly King and Law-giuer: Because he is thus annoynted, that is, in him dwelleth all fulnesse of grace, and the treasures of all wisdome and knowledge are hid in him: so that leaue him, leaue his lawes, leaue his scepter, we leaue instruction, we leaue righteousnesse, we leaue eternall life. And heere note that the oyle of gladnesse is the giftes of the spirite of God: gladnesse to our selues, because it filleth vsus with ioy in the Lord: and gladnesse to other, because it powreth grace into our lips, to cōfort the weak harted, & to make vsus a swete sauour of life vntounto life, to all that hearken vntounto vsus. The heart of earth y• is dry and baren, and beareth no ioyful fruite of the Lord God, this oyle of gladnes hath not yet softened it to make it a fertile soile for the seede of the worde of God. And the carelesse man, of a dull spirite, that is not touched with his brothers sinning, but letteth him alone in his vncleanesse, to sinck or swim, to stand or fall, to liue or die: and all that vse companie only for worldly pleasure, without regarde of swearing, lying, backbiting, idle talke, wantonnesse, or what soeuer: what gladnesse receiue other by their admonitions & exhortations? Or how can they say this sweete oyle is in their heartes? Let no man deceiue him selfe, God is not mocked. Hee that is of Christ hath a care to bring other vntounto Christe, hee hateth the iniquitie of all men, and giueth comforte to manie with the oyle of gladnesse, of whiche hee hath receiued. And thus farre of these verses. Now let vsus pray to god our heauenly father, that we may be taught of his spirit, that like as he in his vnspeakable wisdome and merciemercy, hath giuen vntounto vsus his owne sonne to be a Sauiour, to establish vntounto him a perpetuall Kingdome, that our libertie might bee defended with his strong hande, and to make vsus partakers of all his benefites, by rulinge vsus with his scepter of righteousnesse, that is, filling vsus with a holie knowledge of his Gospell to louelove righteousnesse, to hate iniquitie: and by giuing vsus of his fulnesse, that we should receiue grace for grace, & hauehave a hapie measure of the oyle of gladnes, with which he was annoynted: so according to these his great mercies towarde vsus, let vsus pray: and the Lorde graunt vsus, that wee may finde fauour in his sight, to imbrace his sonne alone, to follow his wayes, to louelove his trueth, to set out his honour, and to finishe our weary pilgrimage in his seruice, to the profit of our brethren, & strengthening of our faith, through Iesus Christe our onelyonly Sauiour, to whome, with the father &c.