Christs Kingdom, Sermon 5
THE FIFTH SERMON vponupon the ſecond Pſalme.
PSAL. 2. VER. 7.8. & 9.
I will declare the decree: that is, the Lord hath ſaid vntounto me, Thou art my Sonne: this day hauehave I begotten thee.
Aske of me, and I ſhall giuegive thee the heathen for thine inheritance, and the ends of the earth for thy poſſeſſion.
Thou ſhalt cruſh them with a ſcepter of yron, and breake them in peeces like a potters veſſell.
IN the former verſes mention was made of God the Father, whoſe maieſtie and power was excellently ſet out, for the confounding of ſuch wicked aduerſaries, as did riſe vp againſt him. But now theſe verſes do intreate of God the Sonne, who is alſo moſt liuely deſcribed in the ſame, by a certaine inuincible power and maieſtie, as being one ſufficient to ouerthrow all ſuch reſiſtance as is made againſt him. And that his enimies might be daunted the more, as his friends receiue the greater ioy and conſolation, he comes in himſelfe ſpeaking and vttering his voyce vntounto them, declaring plainely amongſt them all, what is the very decree and ordinance of God his Father concerning him and his kingdome; the ſumme and ſubſtance whereof he tels them is this: The Lord, the great God of heauen, who hath created all things, and who doth continually preſerue the ſame, he, euen he, ſayd to me, Thou art my ſonne, yea my naturall and onelyonly ſonne, moſt deare and precious vntounto me. Thy workes, which thou doeſt continually, in working ſtrange and admirable miracles do ſhew, that I hauehave begotten thee: but chiefly that day is an argument thereof vntounto all the world, wherein thou didſt ariſe from the graue, and returne againe from death vntounto life. And becauſe thou art ſo neare vntounto me, and one on whom I hauehave ſet my whole delight and pleaſure, aske of me, what thou wilt, and thou ſhalt hauehave it, I will not ſay, to the halfe of my kingdome, but to all my kingdome: if thou ſhalt aske the whole, I will beſtow it vponupon thee; yea I will giuegive thee all power both in heauen and in earth, and thou ſhalt reigne, not in a ſmall compaſſe alone, but in a moſt ſpacious and large circuite, euen throughout all the world from the one end thereof vntounto the other. And whereas there are many rebels and traytors, that do daily riſe vp againſt thee, thou ſhalt not take pity and compaſſion vponupon them to forgiue them, but thou ſhalt puniſh them throughly according to their deſerts; with thy ſcepter, or mace of iron, wherewith thou art armed, thou ſhalt deſtroy them. And herein deale thou with them, as the potter doth with his veſſell; as he doth daſh that all to peeces, when it is once broken, and ſeruiceable for no vſe; ſo do thou ſo confound them, that they may lie ſtill in their miſeries, and neuer hauehave any hope to recouer themſelues againe, or to repaire ſuch ruinous breaches as thou doſt bring vponupon them. Thus runneth the paraphraſe of this place. Wherein you hauehave nothing elſe to remember in ſumme, Summe. but a deſcription of Ieſus Chriſt, the ſecond perſon in the Godhead, who is our ſweet Sauiour, and bleſſed King. In which deſcription obſerue two things. The firſt is the perſon, that doth publiſh the deſcription. The other is the parts, wherein this deſcription doth ſtand.
The perſon that doth publiſh the deſcription, is Chriſt himſelfe, expreſſed in theſe words, I will declare the decree, or rather, as it is in the Hebrew text, I will ſpeake or declure according to the decree and ordinance, El hhok. There are certaine decrees and ordinances eſtabliſhed by God touching the perſon of Chriſt and his gouernment: Now according to theſe will Chriſt ſpeake, and not otherwiſe. You muſt not here conceiue that ſome other perſon is brought in ſpeaking, but that it is Chriſt himſelfe, and none elſe but he. True it is, that Dauid did vtter them as he was a type and figure of Chriſt, but Chriſt himſelfe as he was the body and truth, and ſo the words are properly and in truth it ſelfe to be referred vntounto him. Behold, he takes vponupon him (as it were) the part of a faithfull Prophet, to make knowne his Fathers will vntounto mankinde, in reſpect of himſelfe, and his waies. I beſeech you, marke diligently how he doth it. It is not according to his owne fanſie (as we often ſpeake,) but it is according to his Fathers owne decree and appointment, without all deceipt or fraudulent dealing whatſoeuer; there is no adding, nor detracting, no chopping or changing found in him, but all things are faithfully deliuered according to the truth it ſelfe. A worthy thing to be thought often on, and euermore to be had in good remembrance by all ſorts of perſons, but chiefly by the Miniſters of the Word, who ought to be faithfull in their offices, as Chriſt was in his; and not to make merchandiſe of the word of God, but as of ſinceritie, & as of God in the ſight of God, to ſpeake in Chriſt Ieſus; as the Apoſtle Saint Paul doth ſpeake in his ſecond Epiſtle to the Corinthians, the ſecond chapter and the laſt verſe thereof. At all times ſhould men looke moſt carefully to this: but much more now in theſe corrupt and rotten dayes of ours, wherein the Lords ordinances are beazelled, and his moſt ſacred Oracles turned vp and downe, like a noſe made of waxe, as pleaſeth the wicked humor of many a ſinfull man: but beware we, beware we of ſuch curſed and ſatanicall dealing. If we ſpeake at any time, let vsus ſpeake with all reuerence, as doth become them, who vtter the words of a mightie God, and according to the truth it ſelfe, and not otherwiſe. So ſhall health be vntounto our nauell, and marrow vntounto our bones, when others are perplexed with intollerable woe and paine. I might hauehave made a long diſcourſe of this matter, as being a very fit ſubiect to be ſtood vponupon in our licentious times; but thus ſhortly I paſſe it ouer, as intending onelyonly to ſtand moſt vponupon thoſe points, which are moſt intended by the Spirit of God himſelfe, and not to do, as many are wont to do, vponupon eueryevery ſmall occaſion, to wander abroad from my text in hand.
Two queſtions here may be moued; the one is, whether Chriſt did thus publiſh the decree and appointment of his Father, touching himſelfe, and his kingdome, as here he doth ſay, he would do. The other is, for what cauſes he would do the ſame, and for what end and purpoſe. Touching the former of theſe two, we find in the ſtory of the Euangeliſts, that he did do it, according to the tenor of the text here in hand. For they do ſhew, how he did conſeſſe and declare abroad, that he was the Sonne of God, that all iudgement was committed vntounto him by his Father, that he was a king, that all power was giuen vntounto him in heauen and earth, that he was the Meſſiah or Annointed, whereof Eſay did ſpeake in the 61. chapter of his Propheſie, and the beginning thereof: that he was the bread that came downe from heauen, and the partie whom his Father had ſealed, for the bringing of euerlaſting life vntounto mankind. Theſe and the like things do they report of him, as you may ſee by Iohn, the 5.6. and 18. chapters thereof. By Luke the 4. the 22. and 23. chapters: and by Math: 16.21.26. and 27. chapters thereof. Reade theſe places (I pray) at your ley ſure, and acknowledge the truth of this point Now for the other, Chriſt might do it for many cauſes. Firſt, that he might bring men into the greater and more willing ſubiection vntounto him, according to the ſpeech of the houſholder in Math. 21.37. But laſt of all he ſent vntounto them his owne Sonne, ſaying: They will reuerence my Sonne. Secondly, that he might leaue men without all excuſe, and make them vnable to anſwer for themſelues at the day of iudgement, if they did not obey him, and do according to his commandements: according to his owne ſaying in Iohn, chapter 15. and verſe 22. If I had not come and ſpoken vntounto them, they ſhould not hauehave had ſinne, but now hauehave they no cloake for their ſinne. Laſtly, that he might comfort and ſtrengthen them that did relie vponupon him, againſt the rage and ſurie of the world, as alſo againſt the malice and power of Sathan himſelfe, according to that which is in Iohn, chapter 16. verſe 33. Theſe things hauehave I ſpoken vntounto you, that in me ye might hauehave peace, in the world ye ſhall hauehave affliction, but be of a good comfort, I hauehave ouercome the world.
Hauing thus in few words anſwered theſe queſtions, which tend to the clearing of the text, and the confirmation of that truth, which is included therein; let vsus now come to the maine doctrine of the place. And that in few words ſtandeth thus, namely, that it is the part and duty of men in authority, to ſtand vponupon ſuch gifts and callings as God hath beſtowed vponupon them, according vntounto the example of Chriſt here. For as he did the ſame, ſo muſt we do it, by vertue of his commandement in Math. 11.29. Take my yoke on you, and learne of me for I am meeke and lowly in heart, and ye ſhall find reſt vntounto your ſoules. So did Moſes, when he came vntounto the children of Iſrael, to deliuer them out of their bondage, and ſtood before Pharaoh the King of Aegypt to craue leaue for a free paſſage for them. For he did not onelyonly make it knowne vntounto them all, how God had called him to this worke and buſineſſe by word of mouth alone, declaring what matters had paſſed betwixt him and God; but alſo by workes and deeds, doing ſtrange and admirable miracles daily in their ſight, as we may ſee at large in Exodus from the latter end of the fourth chapter thereof, and ſo forward for many chapters together. So did Dauid, when Michall his wife did mocke him, for dauncing in a linnen Ephod before the Arke of the Lord. It was (ſaith he in 2. Sam. 6.21. before the Lord, which choſe me rather then thy father (for ſhe was Sauls daughter) and all his houſe, and commanded me to be ruler ouer the people of the Lord, euen ouer Iſrael, and therefore will I play before the Lord. So did Amos, when Amaſiah the Prieſt of Bethell went about to perſwade him to flie away out of the land of Iſrael vntounto the land of Iudah, and there to eate his bread, and to propheſie, but not to propheſie any more at Bethell, where was the kings chappell, and the kings court. Then anſwered Amos and ſayd to Amaſia, I was no Prophet, neither was I a Prophets ſonne, but I was a heardman, and a gatherer of wild figges; and the Lord tooke me, as I followed the flocke, and the Lord ſaid vntounto me, God, propheſie vntounto my people Iſrael, &c. Wherein you ſee he doth ſtand ſtoutly vponupon his calling, and doth preſſe it well to ſtop ſuch a caytifes mouth, as that Amaziah was. This is in the 7. chapter of Amos his Propheſie, and the 12. verſe thereof, with ſome others following. So in a word did all the Prophets from time to time, as is apparant in their propheſies.
This was a common phraſe or ſtile with them: The burden of the Lord, or, Thus ſaith the Lord of hoasts: or, The word of the Lord came to me. As Ieremy ſaith: The words of the Lord that came to Ieremy the Prophet, in Ieremy 47.1. As Hoſea ſaith, The word of the Lord that came vntounto Hoſea the ſonne of Beeri, Hoſ. 1.1. As Ioel ſaith, The word of the Lord that came to Ioel the ſonne of Pethuel. Io. 1.1. As Ionah ſaith, The word of the Lord came alſo to Ionah the ſonne of Amittai, Ionah 1.1. And as Micha ſaith (to omit the reſt) The word of the Lord, that came to Micha the Moraſhite. But in the new Teſtament Paul is very frequent in this matter: he doth preſſe his calling oftentimes, and ſtandeth very ſtoutly vponupon the ſame, to the defiance of all his enimies, & to the cōfort of all ſuch as did cleaue faſt vntounto Ieſus Chriſt, & ſuch doctrine, as he did deliuer vntounto them in his name. But amongſt all other places I commend vntounto you at this time onelyonly three: the firſt is in the 26 Chap. of the Acts of the Apoſtles, where he did anſwere for himſelfe before Agrippa the King. The ſecond is in his ſecond Epiſtle to the Corinthians and eleauenth Chapter, wherein he doth make a compariſon betwixt himſelfe and other Apoſtles, and doth preferre himſelfe before them all. The third is in his Epiſtle to the Galathians and the beginning thereof; where he proues, that his doctrine, which he had taught the Galathians, was not humane, but diuine, he being taught the ſame by the reuelation of Ieſus Chriſt, who called him immediately from heauen to be an Apoſtle, and ſo had his office not from man, but from God, as alſo his Goſpell, or the doctrine which he taught them. Thus you ſee good men from time to time, hauehave ſtood vponupon their places and callings.
And the reaſons alſo wherefore men ſhould do it, are theſe. Reaſons. Firſt, that none through ignorance might contemne them, or ſet light by their callings, but hauehave them in good veneration according to their worth and excellency. A man may paſſe by a king without any reuerence done vntounto him, if he know him not; & the country peaſant (we know) doth trample many an wholeſome herbe vnderunder his feet, (which the ſkilfull Apothecary doth gather vp, and make good reckoning of) becauſe he knowes not the vertues and medicinable vſes thereof, as the Apothecary doth. And ſo may men be deſpiſed, and their callings be paſſed ouer without due reuerence and obedience yeelded vntounto them by others, vnleſſe they know what they be, and wherehence they hauehave their authority; & therefore it is good that the ſame ſhould be made knowne vntounto them.
Secondly, that all perſons may be left without excuſe, and hauehave their mouths ſtopped, if they ſhall rebell and diſobey; for then they cannot pleade ignorance, and ſay, We knew not that they came from God, or had lawfull authority committed vntounto their charge, to doe thoſe things which they tooke vponupon them for to do. As God doth make himſelfe knowne by the viſible creatures of the world, to leaue all mankind without all excuſe, which will not feare and worſhip him: ſo the ſame God will hauehave men to goe in his name vntounto others, and to make knowne their authority and callings, that if they will not obey, they may be left tongue-tide (as we ſay) and without any anſwere for themſelues; as we may ſee in Ezechiel, Chapter 2. verſes 4.5.6. Say vntounto them: Thus ſaith the Lord God; but ſurely they will not heare, neither indeed will they ceaſſe, for they are a rebellious houſe; yet ſhall they know that there hath bene a Prophet among them.
Thirdly, that they might approue and iuſtifie themſelues in their waies, and ſtoppe the malignant tongues of their aduerſaſaries, who are ready wrongfully to accuſe them, as if they vſurped their places, and did things without lawfull authority from aboue. For as Zidikijah ſmote the Prophet Michaiah on the cheeke, and ſaid, When went the Spirit of the Lord from me, to speake vntounto thee? as it is in 1. Kings 22.24. ſo from time to time doe many ariſe vp to impeach the credit of thoſe whom God hath raiſed vp, and to make the world beleeue, that the Lord did neuer beſtow thoſe places of dignity vponupon thē, which they do challenge vntounto themſelues. For as Paul and the reſt of the Apoſtles together with the Prophets and others, found this oftentimes too true (as we ſay) in regard of themſelues: ſo Iude doth ſhew in his Epiſtle and eighth verſe thereof, that there are many wicked dreamers, that doe despiſe gouernment, and speake euill of them that are in authoritie.
Laſtly, that they might put courage into their owne hearts, and with due care and conſcience goe about the workes of their callings, not fearing what man can do againſt them, but looking alwaies vponupon God, who placed them in their roomes, and who will neuer faile them, vnleſſe they be wanting vntounto themſelues therein. For as the Spirit of God came down vponupon Cornelius & his friends whiles Peter was ſpeaking vntounto them, as it is in Acts 10.44. ſo whiles they doe meditate vponupon their places, and are preſſing the ſame vntounto others in a zeale towards God, and in a care to do them good, a certaine heauenly courage, and boldneſſe from aboue comes down into their ſoules, whereby they are made more ſtout and valiant, then euer they were before, and doe become in this reſpect like vntounto the fire, when it is blowne with the bellowes, that doth burne more and more. So that here are foure reaſons to mooue men to reſpect their callings, and to ſtand faſt in the defenſe thereof, whereof two of them do concerne others, and the other two themſelues.
By this we are taught, Vſe. firſt, to examine our ſelues what giftes and callings we hauehave of God, that ſo we may be able to ſtand vponupon them, when any iuſt occaſion is offered vntounto vsus thereunto: for all men hauehave not their callings from God. The Lord (ſpeaking of the Miniſters of the word) doth complaine in the 23. chapter of the Prophecy of Ieremy, that many did runne, whom he did neuer ſend; and making mention of Kings in ſome other place, he doth ſay, that they did reigne, but not by him. And ſurely daily experience doth teach vsus, that many of them do vſurpe that authority to themſelues (as Athalia the Queene did, of whom you may reade in 2. Chron. 22. and 23. chapters thereof) whom the Lord did neuer eſtabliſh in their throne by his kind & louing approbation. But here it may be demanded, how a man may know, whether his office or calling be from God or no, that ſo he may ſtand ſtoutly vponupon the ſame, and labour with all care & conſcience to diſcharge it in the feare of the Lord? The anſwere is, that ye may know it by foure things. The firſt is by his minde, with the which he did enter into it. The ſecond is by his ability, whereby he is enabled to diſcharge it. The third is by the liking of the people, by whom he is approued for it. And the fourth and laſt is by his ſucceſſe, whereby he doth proſper and do good in it. For if he ſhall finde theſe foure things in himſelfe; firſt that he entred into his calling not with a corrupt minde, as for honour, praiſe, gaine, or the like; but with a ſingle heart & deſire to glorifie God and to doe good to his people. Secondly, that he hath graces and giftes ſufficient for to diſcharge thoſe duties which are required at his hands. Thirdly, that he be approued of the Church or common wealth, wherein he doth liue, they outwardly beſtowing this calling vponupon him. And laſtly, be aſſiſted from time to time by the gracious hand of the Almighty, to hauehave good ſucceſſe in his calling, and to proſper therein; doubtleſſe then he hath his calling & office from God himſelfe, and not from man alone.
Secondly, by this, we are taught to iudge charitably of all ſuch as do ſpeake largely now and then of their owne gifts, and thoſe places wherein the Lord hath ſet them. For here we may ſee, a man may doe it with a good ſoule, and diſcharge but an honeſt & godly dutie in ſo doing it. True it is as Salomon doth ſay in Prou. 27.2. Let another man praiſe thee, and not thine owne mouth, a ſtranger and not thine owne lippes. For is not ſeemely for a man to praiſe himſelfe; but yet a man may ſtand vponupon his calling, and publiſh abroad ſuch gifts as the Lord hath beſtowed vponupon him. For this is not to praiſe himſelfe, but rather to praiſe the Lord, and to bring honour vntounto his name. Yea the caſe may ſo ſtand, as we may ſee by Pauls words in the 11. Chap. of his 2 Epiſtle to the Corinthians, as in other places alſo, that a man may praiſe himſelfe with his owne mouth, and ſet out his giftes and graces to the vttermoſt, and yet be no tranſgreſſor of Salomons precept therein. For Salamon there doth meane ſuch a praiſing of our ſelues, wherein we aime chiefly at our owne glory: but there is another praiſing of our ſelues, wherein we hauehave not ſo much an eye to our ſelues, as vntounto the Lord and his honour, and the good of all ſuch as do belong vntounto him. Now if any ſhall praiſe himſelfe after this ſort, we are to thinke reuerently of him, and not to cenſure him, as a proud and vaine glorious perſon for it, no more then we do humble and bleſſed Paul, who did the like.
Laſtly, by this, we are taught, what we our ſelues ſhould do, in theſe wicked and vnbridled daies of ours, wherein many vngodly perſons do take vponupon them, to condemne vsus much, and to lay ſlanderous things to our charge, whereof we are cleare and innocent. The Browniſts (or Separatiſts, as they call themſelues) to make inſtance in one point alone, do accuſe vsus, as if we were no true Church of God here in England, and as if our Miniſters were no Miniſters of God, but rather the Miniſters of Antichriſt, the arch and chiefe enimy of God. But we muſt not let them goe on thus ſtill, with their vile and ſlandering ſpeeches againſt vsus, but diſplay vntounto them their abhominations, who do ſo vnchriſtianly, & beyond all the bounds of holy charity, condemne vsus: & proue, that we are the Lords owne inheritance, and the people whom he hath choſen vntounto himſelfe, to hauehave his holy name called vponupon amongſt vsus, and that our Miniſters are his true and faithfull ſeruants, and ſuch whom he hath ſent forth, and doth take his delight & pleaſure in. Eaſily might theſe matters be confirmed, if we were to enter into any congreſſe with them about the ſame; but now at this time we hauehave other matters in hand: yet I will preſſe one argument, and ſo leaue them. It ſtandeth thus: Whereſoeuer the word of God is ſo preached, and the Sacraments ſo celebrated, that by their meanes a true and ſound conuerſion is wrought in the hearts of men towards the Lord Almighty, that they do beleeue in him aright, and walke with carefull ſoules in the paths of his commandements to bring honour vntounto his name, & to attaine bleſſedneſſe for themſelues, there (there I ſay) is the true Church of God, and there alſo are his faithfull and truſty Miniſters. But here in England with vsus, the word of God is ſo preached, and the Sacraments ſo celebrated, that by their meanes a true and ſound conuerſion is wrought in the hearts of men towards the Lord Almighty, that they do beleeue in him aright, and walke with carefull ſoules in the paths of his commandements to bring honour vntounto his name, and to attaine bleſſedneſſe for themſelues. Therefore here in England is the true Church of God, and here alſo are his faithfull and his truſty Miniſters. When they ſhall anſwer this argument, I will frame ſome more for them to worke vponupon: but I thinke that will neuer be; for they cannot anſwere, it is ſo ſtrong & inuincible, and a knot ſo hard twiſted, that they cannot by any meanes vnlooſe it.
Thus farre the publiſhing of Gods decree hath ſtretched it ſelfe. Now let vsus come to the parts whereof it doth conſiſt, and they are in number two; the one doth reſpect the perſon of Chriſt, the other his office or kingly power. His perſon in the ſeuenth verſe, and his office or kingly power in the eighth and ninth. For his perſon remember two things; the firſt is, whoſe Son he is: the ſecond, how it is proued, that he is his Sonne. He is the Sonne of God, this is ſet downe in theſe words; That is, the Lord hath ſaid vntounto me, Thou art my Sonne. For by the name Lord, here, God the Father, the firſt Perſon in the Trinity is vnderſtood: he ſaid vntounto Chriſt, Thou art my Sonne. He ſaid it alſo vntounto Dauid, as vntounto the type and figure, for he was alſo Gods Sonne by creation, as alſo more chiefly by adoption. But yet this was chiefly ſpoken by God the Father vntounto Chriſt, as vntounto the body & truth it ſelfe. But how is Chriſt his Son, may you ſay? The anſwer is, not by creation, as all are, nor by adoption as many are; but by nature as none is: whereupon he is called his onelyonly begotten Son oftentimes in the word, & namely in Ioh. 3.16. where our Sauiour doth tell vsus, that God ſo loued the world, that he gaue his onelyonly begotten Son, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life. So that thē out of this place we may learne this doctrine, Doct. that Ieſus Chriſt our Sauiour and redeemer, is not a bare & meere man as we are, but he is alſo God, as being the true and naturall Sonne of the Almighty. This the Lord himſelfe did confeſſe of him oftentimes: ſaying, This is my wel-beloued Sonne in whom I am well pleaſed, as it is in Math. 3.17. and Math. 17.5. And Paul ſpeaking of him: doth ſay, That he is a God ouer all, to be bleſſed for euer, in Rom. 9.5. Iohn alſo writing his ſtory, doth aſcribe as much vntounto him in the entrance thereof: ſaying, In the beginning was the Word, and the Word was with God, and that Word was God. The Scripture is full of many teſtimonies in this behalfe, but I wil paſſe them all ouer, as knowing that this is an article of your faith, and a matter nothing doubted of amongſt you. For I do perſwade my ſelfe, that all of vsus doe hold and beleeue that Chriſt is God, and the naturall and onelyonly begotten Sonne of the Almighty. But yet peraduenture you ſee not clearely the reaſons, why he is ſuch an one, & therfore I will ſhortly touch them, and lay them downe before your view and conſideration. In number they are theſe.
Firſt, Reaſons. that he might be able to vndergoe the wrath of the eternall God, who was offended with man for his ſin, & to beare that intollerable burthē, which he ſhould lay vpō him for mans tranſgreſſion; which would cruſh all the creatures in the world to peeces, it being infinite like vntounto him, from whom it did proceede, who was infinitely offended with vsus for our offences. For there muſt be alwaies a proportion betweene the ſinne of man, and the puniſhment of his ſinne, elſe iuſtice hath not her full ſtroake and working.
Secondly, that he might be able in mans nature and name to fulfill the whole law of God, and eueryevery iot and point thereof, and not to faile in any; that ſo we thereby might liue, and hauehave a free paſſage into heauen, to reigne with God there in happineſſe for euer, according to the tenor of the law, Do this, and thou ſhalt liue. For no mortall man is able to doe this. Surely (ſaith Salomon in Eccleſ. 7.22.) there is no iuſt man in the earth, that doeth good, and ſinneth not. And as Iohn doth ſay: If we ſay, that we hauehave no ſinne, we deceiue our ſelues, and there is no truth in vsus. 1. Ioh. 1.8. So Iames doth ſay, that in many things we ſinne all. Iam. 3.2. including himſelfe and all the faithfull whatſoeuer within the compaſſe of this his ſpeech.
Thirdly, that he might be able to beſtow vertue & worthineſſe enough vponupon his ſhort ſufferings and obedience, that they might be auaileable for the ſaluation of all the elect, and be as much in the acceptation of God, as if the elect themſelues had ſuffered in their owne perſons eternally, and had bene obedient vntounto the Almighty in all points of his law for euermore.
Laſtly, that he might be able to ouermatch the diuell and all other aduerſaries, that are againſt vsus, to deliuer vsus out of their hands, being deliuered to preſerue vsus from them, while we are here in this world; and being preſerued to beſtow vponupon vsus eternall life in the world to come, when we ſhall reigne with him in happineſſe, for euermore. For no creature can doe theſe things but God himſelfe alone. And therfore it was neceſſary, that the Sauiour of the world ſhould be God, as well as man.
The conſideration whereof may teach vsus, Vſe. firſt and foremoſt to condemne all ſuch heretiques, as doe deny his God-head, and ſay, that he is not the eternall Sonne of the Lord, whether they be Samoſatenians, affirming him to be a bare man alone; or Arrians and Seruetians, gaineſaying his coeſſentiall and coeternall deity; or Lucians, Porphyrians, Atheiſts, or whatſoeuer elſe, that doe withſtand his diuine nature, and will not hauehave him in any caſe to be a God.
Secondly, out of it we may learne, to hauehave Chriſt in great regard, and veneration, adoring and worſhipping him, as well as the Father, and the holy Spirit; conſidering that he is God, as well as they. Though we muſt not worſhip him, in regard of his humane nature, yet we muſt do it in regard of his godhead, or diuine nature. For in that reſpect all reuerence and honour muſt be yeelded vntounto him, and eueryevery knee muſt bow vntounto him in heauen and in earth. The very Angels themſelues are not to be exempted from this ſeruice, but they muſt performe it vntounto him, as well as others, according to that which is quoted by the Author to the Hebrewes in Chap. 1. ver. 6. when he ſaith, Let all the Angels of God worſhip him. Children of Noblemen and Princes heires here in this world are had in great account, and reputation with all men, they are the very ſpeech and wonder of the world, and eueryevery man muſt bow and becke to them. But yet alas, Chriſt Ieſus our Sauiour, who is the Sonne of God, and the heire of all the world, yea God himſelfe, is little regarded by moſt; for there are few that do talke of him, and fewer that do bow and becke to him, as they ought to do. The Lord be mercifull vntounto vsus in this reſpect, and make vsus better, that ſo hereafter we may honour him, as it doth become vsus, and ſerue him in holineſſe and righteouſneſſe, all the dayes of our liues.
Laſtly, out of it we may obſerue, that ſeeing he is God, he is able to reuenge his quarrell vponupon all thoſe that do reſiſt him, and not onelyonly to defend thoſe that do depend vponupon him, but alſo to reward them with liberall gifts for their ſeruice, and to do them good for euermore, ſo that they need not to feare any thing for this world, or the world to come. A thing alwayes to be remembred by vsus, leſt either we lift vp our ſelues againſt him, or taking his part ſhould faint, through the manifold afflictions, that do happen vntounto vsus for his ſake.
As thus we hauehave heard whoſe ſonne Chriſt is, namely Gods, ſo now we muſt marke, how it is proued, that he is Gods ſonne: and that is included in theſe words, This day hauehave I begotten thee: that is, this day or time, wherein thou doeſt riſe from the dead, and returne from death vntounto life, hauehave I manifeſted and declared vntounto the world all abroad, that thou art my Sonne, and that I hauehave begotten thee. For ſo is this place expounded by Paul, euen of the time of Chriſts reſurrection, as we may ſee in Acts 13.30.33. So that then there muſt be a diſtinction made betweene generation, or begetting it ſelfe, and the manifeſtation of it. The generation or begetting it ſelfe was from all eternitie, but the manifeſtation of it was in time, and then chiefly, when Chriſt roſe from the dead. For then was he mightily declared to be the Sonne of God, as the Scripture doth teach vsus. But here before we ſtand vponupon the proofe it ſelfe, a few things may be obſerued touching the generation, or Gods begetting of his Sonne. For as we are to know, that Chriſt is the Sonne of God, ſo we are to vnderſtand in ſome ſort, how the Father did beget him, whoſe Sonne he is ſaid to be.
The manner therefore of this generation in few words was this. The Sonne was begotten of the ſubſtance of the Father, not by any fluxe, as when water is deriued from the head of the ſpring to the channell: not by any deciſion, as when a thing is cut in peeces: nor by any propagation, as when a graft is tranſplanted into a new ſtocke: but by an vnſpeakable communication of the whole eſſence or godhead from the Father to the Sonne; in receiuing whereof the Sonne doth no more diminiſh the maieſtie or godhead of the Father, then the light of one candle doth the light of another, from which it is taken. The time of this generation hath neither beginning, middle, nor end, and therefore it is eternall before all worlds. Wiſedome in the Prouerbes (which with one conſent of all Diuines is ſaid to be Chriſt) affirmeth, that ſhe was before the world was created, that is, from eternitie. For before the world was made, there was nothing but eternity. Prou. 8.24. Here are many things to be wondred at in this generation of the Sonne, and we muſt be warned, not to conceiue it in any carnall or humane manner. For there is a great difference betweene it, and thoſe generations, which are found here in this world amongſt vsus that are men. For firſt, in our generations the father is in time before his ſon, and the ſon is after his father: but in this generation God the Father and the Sonne are coeternall, and not one before or after the other for time. Secondly, in our generations the father is forth of the ſonne, and the ſonne forth of the father, ſo that they are diſtant in place ſometimes the one from the other many a mile: but in this generation God the Father is in the Sonne, and the Sonne is in the Father, ſo that they are in place alwayes together. Thirdly, in our generations the ſonne is from his father by propagation: but in this generation the Son is from the Father by communication of ſubſtance, and not by propagation. Finally, in our generations the father doth beget the ſonne by communicating onelyonly his ſeed vntounto him: but in this generation God the Father doth beget the Sonne by communicating his whole ſubſtance vntounto him. So that here is a fourefold difference to be found betwixt our carnall and this ſpirituall generation, or begetting. And therefore (I beſeech you) do none of you conceiue of it after a groſſe manner, but pray you vntounto God for ſpirituall eyes, that you may behold it. And if any of you cannot conceiue aright of it, wonder at it, as at a deepe myſterie; but beware, contemne it not, as a thing either falſe or vnfruitfull. And ſo I leaue it, and come to the proofe it ſelfe.
That is taken (you ſee) from Chriſts reſurrection from the dead. All the miracles that Chriſt did frō time to time, going ſtil beyond the reach and power of man, did declare, that he was the Sonne of God: yet it hath pleaſed the holy Ghoſt, to apply this chiefly vntounto his reſurrection, as being a moſt notable argument to proue the ſame. For being dead, if he had not bene the Sonne of God indeed, he had neuer riſen againe, but had periſhed in death. And in that the Father raiſed him againe to life, he gaue euident witneſſe and teſtimonie, that he was his owne naturall Sonne, and that he had begotten him from all eternitie. And therefore Paule doth ſay, that he was mightily declared to be the Sonne of God by the reſurrection from the dead, in Rom. 1.4. So that thoſe that doubt, whether Chriſt be the Sonne of God, or no, they may be reſolued, if they will but throughly conſider of his reſurrection from the dead. For thus they may reaſon with themſelues: No creature that is dead and buried, can of himſelfe riſe againe from the graue, and returne from death vntounto life, but he that doth this muſt needs be the Sonne of God. But Christ Ieſus was dead and buried, yet he roſe againe from the graue, and returned from death vntounto life. Therefore Chriſt Ieſus is no bare creature, but he is a Creator, and the Sonne of the liuing God.
Many things might be here obſerued, and ſtood vponupon concerning this point, but becauſe they are common matters, and are included in the Article of our faith, touching the reſurrection of Chriſt from the dead, I will paſſe them ouer, and referre them to your owne priuate meditations. OnelyOnly noting here by the way, that as God did manifeſt the generation of his naturall Sonne vntounto the world, and did make men ſee, that he had begotten him, euen by his miracles, and chiefly by raiſing him from the dead: ſo he doth continually manifeſt the generation of his adopted ſons, and make them knowne to themſelues, and vntounto others, by his holy working in them, and chiefly by his raiſing of them vp from the death of ſinne vntounto the life of righteouſneſſe; as we may plainly ſee by many places of the holy Scripture, but moſt excellently by that which Iohn hath written in the third chapter of his firſt Epiſtle, the 8.9. and 10. verſes thereof. For there he doth manifeſtly teach vsus, who they be that are borne of God, and how they may be knowne from the children of the Diuell, and that is, by their liues and conuerſations. For as the one of them do commit ſinne, who are of the Diuell, ſo the other of them do not ſinne, who are of God, but they worke righteouſneſſe, and become holy, as God their Father is holy: yea, as he doth further ſay, they cannot ſinne, becauſe they are borne of God. So that then, they are not leud and licentious, as others are, but they are ſanctified perſons, and ſuch as do worke out their ſaluation with feare and trembling.
By this we may ſhortly learne two things; the one is whether we our ſelues be the children of God, or no: the other is, whom of others we are to account for ſuch. For our ſelues, if we flie the corruption, which is in the world through luſt, and giuegive all diligence thereunto, ioyning moreouer vertue with our faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlineſſe, and with godlineſſe brotherly kindneſſe, and with brotherly kindneſſe louelove: we may aſſure our owne ſoules, that we are the children of God, and that he hath begotten vsus vntounto life eternall, as Peter doth well declare in the firſt chapter of his ſecond Epiſtle, the 10. and 11. verſes thereof. For others, we are to take them onelyonly for the children of God, who walke not according to the fleſh, but according to the Spirit, and do become new creatures, performing the ſame holy duties with vsus, whereof mention was made (out of Peter) laſt of all. But if either we our ſelues or others faile herein, leading wicked or looſe liues, we may tremble and feare; but we muſt not challenge this prerogatiue vntounto our ſelues, to be called the ſonnes of God; nor giuegive it vntounto others, that are vnworthy of the ſame. For as God is holy, ſo are all thoſe holy, who are borne of him; but as for the reſt who are wicked and naught, they belong to the Diuell, who was a ſinner from the beginning, as Iohn doth teach vsus in the place before alleaged. Wherefore looke to your ſelues, that you may be boly and righteous, riſing from the death of ſinne, vntounto the life of righteouſneſſe, that thereby you may be aſſured, that God is your father, and that he hath begotten you: and beware alſo what title and appellation you giuegive vntounto others, that none may be wronged, but eueryevery one may hauehave that which doth of right belong vntounto him.
Hauing thus ſpoken of the perſon of Chriſt, or his ſonne-ſhip: now we are to ſpeake of his office, or princely kingdome, wherein is ſet downe firſt the largeneſſe of it in the 8. verſe; then ſecondly, the inuincible power of it in the 9. verſe. In handling theſe things I will be as briefe as I can. In deſcribing the largeneſſe of it, there is included a duty which he muſt performe, namely prayer; then the fruit of it, which is a great and large gift. I will ioyne both theſe together for breuities ſake. Aske of me, ſaith the text; theſe are the words of God the Father, inuiting Dauid or Chriſt, to aske ſomewhat of him, and enioyning them a certaine duty to performe, if they would hauehave their kingdomes enlarged. The words following containe the gift it ſelfe, which God would beſtow vponupon them, vponupon their prayer and petition, which they ſhould make vntounto him: And I will giuegive thee the heathen for thine inheritance, and the ends of the earth for thy poſſeſſion. A worthy reward of ſuch a ſmall duty as prayer is, and a gift (as we ſay) moſt worthy of a king. Surely as God is, ſuch is his gift. For as he is great and mighty, ſo is his gift here great and mighty. It is obſerued of Alexander the Great, that he gaue to one Perillus for the marriage of his daughter fiftie talents; and when Perillus told him, that it was too much by halfe, he anſwered him, and ſayd, If halfe be enough for thee to take, yet it is not enough for me to giuegive. And in like manner, when he had giuen vntounto a poore Aegyptian a rich and populous citie, and the Aegyptian ſtood all aſtoniſhed at it, ſuppoſing that he had mocked him, Take (quoth he to him) that which I giuegive thee: for if thou art Bias that demandeſt, I am Alexander that giueth. Thus he would giuegive gifts according to his owne ability and power. So, euen ſo, doth the Lord our God deale here: he doth beſtow his gifts according to his owne ability and power. Though halfe a kingdome be a great gift, yet a whole kingdome is but a ſmall gift with him. Dauid and Chriſt muſt hauehave more of him then that. For Dauid (who was but the figure and type of Chriſt) had of him not onelyonly the whole kingdome of Iſrael and Iudah, but all the heathen alſo, that were round about him, as the Ammonites, Moabites, Aramites, Philiſtims, Amalekites, and diuerſe others; all which were in ſubiection, and became tributaries to him, as may be ſeene by the ſecond booke of Samuel, and namely by the 8. chapter thereof. But as for Chriſt (who was the body and truth) he had ſpacious and large dominions of him indeed. For he beſtowed vponupon him not onelyonly one kingdome or two alone, but all the kingdomes of the world from one end thereof vntounto the other; as the Apoſtle doth at large declare in his 1. chap. to the Ephe. & in his 2. chap. to the Phil. Wherupon Chriſt himſelfe ſpake vntounto his Diſciples, ſaying; All power is giuen vntounto me in heauen & earth; Go therfore and teach all nations, baptizing thē in the name of the Father, the Son, & the holy Ghoſt, teaching them to obſerue all things, whatſoeuer I hauehave commanded you, as it is in Math 28.18.19.20. Here I might ſtand vponupon the largeneſſe of Chriſts kingdome, and gather ſome good obſeruations out of the vniuerſality thereof; as to ſhew, that whereſoeuer we liue or be, yet we are vnderunder his dominion, and are there to worſhip him; and that if we do once offend him, and play a treacherous part with him, there is no place of ſafetie for vsus to flie vntounto, to eſcape his power and hand, as who doth reigne throughout all the world, and not in ſome places alone, as kings here vponupon the earth do; amongſt whom malefactors (yea moſt vile and notorious traytors) do eſcape oftentimes death and other puniſhments according to their juſt deſerts, becauſe they ſhift out of one mans kingdome into another. But I will paſſe them ouer to your owne conſiderations, & come to more neceſlary points for our learning.
A duty, you ſee here, is enioyned vponupon Chriſt, that he muſt pray to his Father for his kingdome, and aske the ſame of him. Againe a large promiſe is made vntounto him, that if he ſhall ſo do, he ſhall hauehave an ample one indeed, euen ſuch an one, as ſhall reach from one end of the world vntounto the other. VponUpon both theſe brances, a man might ſeuerally inſiſt and ſtand, but (as I promiſed before) I will conioyne them both together, that of two works I may (for ſhortneſſe ſake) make but one. Wherefore the doctrine (which is to be collected out of them both together) is this, Doct. that men muſt pray to God for benefits, and that by praying vntounto him, they ſhall obtaine them. Aske (ſaith our Sauiour Ieſus Chriſt) and it ſhall be giuen you, ſeeke and ye ſhall find, knocke and it ſhall be opened vntounto you. For whoſoeuer asketh receiueth, and he that ſeeketh findeth, and to him that knocketh it ſhall be opened, as it is in Math. 7.7.8. Likewiſe Iames doth ſay (making inſtance in one particular, which is wiſedome) If any of you lacke wiſedome, let him aske of God, which giueth vntounto all men liberally, and reproacheth no man; and it ſhall be giuen him, as you may ſee in Iames 1.5. And whereas man will not regard vsus in the time of need, but then begin to forſake vsus, when once we come into trouble and miſerie, though in the time of our proſperitie he made much of vsus, and was readie to do vsus what good he could: it is not ſo with God. For if we ſhall pray vntounto him in the midſt of all our calamities, he will harken vntounto vsus, and become moſt gracious and fauourable vntounto vsus, to deliuer vsus out of them all, as he himſelfe doth teach vsus in Pſalme 50.15. ſaying, Call vponupon me in the day of trouble, ſo will I deliuer thee, and thou ſhalt glorifie me. By all which places (you ſee) it is a moſt cleare and euident doctrine, that we muſt both pray to God, and that by our prayers vntounto him, we ſhall receiue fauors at his hands.
And the reaſon hereof is this; we muſt pray to him, Reaſon. becauſe by prayers we do honour him moſt, and bring great glory to his name, in that we do acknowledge him to be the giuer of all things, and one, on whom our whole life, and all that we hauehave, do depend. By prayers we ſhall receiue benefites of him, becauſe he hath appointed prayers as an ordinarie meanes and ſecond cauſe to conuey his benefites oner vntounto vsus. For as he hath appointed the end of all things, ſo he hath appointed alſo in the ſame decree of his, the meanes which are fit to bring them to the ſame end. And therefore ſeeing prayer is one of the chiefe and principall meanes, which he hath ordained for the powring downe of his gifts and graces vponupon mankind, it is no maruell, though by praying vntounto him, men do receiue from time to time moſt rare and excellent bleſſings from him.
Learne we then from hence theſe points. Vſe. Firſt, that they are worthy of blame, who do neglect prayer, and do not powre out their ſoules from time to time vntounto the Almightie, as they ought to do. It is our part to pray continually, as the Apoſtle doth teach vsus in 1. Theſ. 5.17. and to watch thereunto with all perſeuerance, and ſupplication for all Saints, as it is in Epheſ. 6.18. But yet alas, we do it too ſeldome, and ſome almoſt neuer in all their liues. But let vsus amend this our fault, and grow better in this reſpect.
Secondly, that the reaſon, why many do receiue few or no benefits at the hands of God, is this, not becauſe his hand is ſhortned it and vnable to do them good, but becauſe they do not pray vntounto him, and aske for benefites of him. Ye luſt (ſaith Iames) and hauehave not; ye enuie and hauehave indignation, and cannot obtaine; ye fight and warre and get nothing, becauſe ye aske not. Iames 4.2. If you ſay, that you aske and receiue not, I will anſwer you with the ſame Apoſtle, and in the ſame place, that the cauſe thereof is, becauſe ye aske amiſſe, as doth follow there in the next verſe. Either the thing which you craue is not lawfull and expedient, or your mind in crauing is not earneſt, or Chriſt is not made the Mediator, or the end is not good, or the prayer is not continuall, or faith laſtly is not there to preſent it. If theſe or any of theſe faile or be wanting, it is no maruell though our prayer receiue the repulſe. But let them all concurre and meete together, as they ought to do, then ſhall we obtaine of God whatſoeuer we will ourſelues.
Thirdly, that prayer is a moſt fruitfull thing, and ſuch a meanes, as it brings with it vntounto vsus the great and wonderfull gifts of the Almightie. As it will ſtay the Lord from ſmiting, euen then, when his hand is vpto lay on, (as we may ſee at large in the beginning of the 32. chapter of Exodus, where Moſes prayer pacified the Lord, and turned his wrath away from the Iſraelites, ſo that they were not conſumed according to their deſers:) ſo it doth pull downe his mercies and benefits in great abundance vponupon vsus. For looke what we do deſire, the Lord is ready to graunt vntounto vsus, yea he doth grant more vntounto vsus oftentimes, then we do deſire. As for example, Zaccheus deſired onelyonly to ſee Chriſt; but befides that, Chriſt called him by his name, and offered his owne ſelfe vntounto him for his ſaluation, as it is in the beginning of the 19 chapter according to Saint Lukes Goſpell The ſicke of the palſie deſired onelyonly the health of his body, but he obtained alſo the forgiueneſſe of his ſinnes, as appeareth in the beginning of the ninth chapter according to S. Mathew. Salomon deſired only wiſedome, that he might know how to rule his people, and to go in and out before them, but as God did beſtow that vponupon him, ſo he did giuegive him alſo riches and honor, ſo that among the kings there was none like him all his daies, as it is euident in 1. Kin. 3 6. &c. Laſtly, Iacob deſired onelyonly food and apparell, when he went from his parents to Padan Aram, to fetch him a wife amongſt his owne kindred; but the Lord made him a great rich man, and cauſed him to returne home againe, with abundance of wealth and goods, as it is ſtoried of him in the booke of Geneſis, in chapter 28.30. and 33. Well therefore might Paul ſay, that he that is Lord ouer all, is rich vntounto all that call on him. Rom. 10.12. And well alſo might Dauid ſay, that the Lord is neare vntounto all that call vponupon him, yea that call vponupon him in truth. Pſal. 145.18. And as for the Lords dealing towards himſelfe, he doth vtter it in theſe words: Thou haſt giuen him his hearts deſire, and haſt not denied him the requeſt of his lippes. For thou didſt preuent him with liberall bleſſings, and didſt ſet a crowne of pure gold vponupon his head; he asked life of thee, and thou gaueſt him a long life for euer and euer. Pſal. 21.20. &c. I pray, thinke deeply on theſe things, and let them encourage our hearts to pray ſtill. If we were ſure, that the kings Maieſtie would admit vsus alwayes into his preſence, and grant vntounto vsus whatſoeuer we ſhould deſire of him, I doubt not but that we ſhould be forward, yea too forward, to go vntounto him often with our ſuites, to hauehave benefits and high promotions from him. But ſuch a king we hauehave here (who is the king of kings) and ſhall not we then commence our ſuites continually vntounto him? and waite at the gates of his grace with our ſupplications a ready drawne in our hands to deliuer them vntounto him at his coming forth? Kingdomes (we ſay) go not a begging, yet the Catholicke and vninerſall kingdome of Chriſt (which is the greateſt of all) was obtained by begging. For he had it onelyonly for the asking. If beggers ſpeed ſo well (we ſay againe) we our ſelues will begge. To conclude therefore this point, let vsus do it then, and runne ſtill to God begging for benefits, and doubt we not, but we ſhall receiue them, and ſuch large ones too, as none can be larger. For as God is greater then all, ſo are his gifes larger then all. Thinke on theſe things for your good; and ſo let vsus paſſe from this firſt point, whereby Chriſts kingdome is ſet out, and come to the ſecond, which is the inuincible power thereof. For as his kingdome is large reaching ouer all the world: ſo it is powerfull, being able to beate downe all oppoſition, that is made againſt it. This is ſet downe in the 9. verſe in theſe words, Thou ſhalt cruſh them with a ſcepter of iron, and breake them in peeces like a potters veſſell.
The ſpeech is allegoricall, being drawne part of it from kings (as mention is made here of a king) who are armed with authoritie and power to puniſh thoſe that do offend, or riſe vp in rebellion againſt them; in regard whereof ſome ſcepter (noting out the ſame) is wont to be carried before them: and here this ſcepter is ſayd to be of iron, rather then of gold, ſiluer, braſſe, wood, or the like; becauſe iron is the ſtrongeſt and fitteſt to beate downe all things before it: And part of it alſo from potters, who do many times ſo breake their earthen veſſels into peeces, which they do diſlike withall, that they can neuer be ſoudred faſt together againe. By this then is meant, that the enimies muſt be deſtroyed, and that in ſuch a fearefull manner, as that they may neuer be able to recouer their former eſtate againe, or hauehave any the leaſt hope left vntounto them for the ſame. And marke you here, how God doth enioyne this duty vponupon Chriſt his ſonne, and command him for to do it. There are other vſes of the power of Chriſt. For this inuincible power is granted vntounto him as well for the defence and good of his ſubiects, who are loyall and faithfull vntounto him, as for the deſtruction and ouerthrow of his aduerſaries. But yet this latter is onelyonly touched here, becauſe mention was made before onelyonly of his aduerſaries, and nothing was ſpoken of his friends. So that when the Lord doth command him to cruſh and breake them in peeces, he doth not vnderſtand by the word or name of them, all the heathen whatſoeuer, which he gaue vntounto him for his inheritance, nor all the ends of the earth, which he beſtowed vponupon him for his poſſeſſion; but he meanes onelyonly ſuch rebels as did riſe vp againſt him, which were touched in the three firſt verſes: thoſe he muſt deſtroy, and bring to nothing, but the reſt he was to fauour, and to do good vntounto. Looke then how Dauid gaue his ſonne Salomon a charge (when he lay, as we ſay, vponupon his death-bed, and was ready to depart out of this world) touching Ioab (that ſlue Abner and Amaſa) and touching Shimei (that curſed him, and threw ſtones at him, when he fled from Abſolom his ſonne conſpiring againſt him) that he ſhould not ſuffer their hoare heads to come to the graue in peace; as it is in the beginning of the ſecond chapter of the firſt booke of the Kings: So doth the Lord here giuegive his ſonne Chriſt Ieſus a charge, touching thoſe as did rebell againſt him, that he ſhould not ſuffer them to liue, but vtterly to deſtroy them for euermore, accordingly as they had deſerued.
But here two queſtions may be moued, the one is, whether Chriſt did it; the other is, the manner how he did it. For the firſt, it is anſwered in a word, that He did it, as was ſhewed before, and therefore not now againe to be ſtood vponupon. And as for the ſecond, the manner was manifold. For ſome of his enimies he doth deſtroy with ſome ſudden and extraordinary death. Others he doth torment with griefes and wounds of ſoule, which are almoſt intollerable, and by the meanes whereof they hauehave no peace within themſelues, but do lie in continuall deſpaire of their owne ſaluation. Not a few of them are tortured in their bodies by horrible diſeaſes, and made alſo deſolate and poore for wealth, hauing no maintenance to relieue them. Thouſands, and ten thouſands he giues ouer to hardneſſe of heart, that they commit ſinne with all greedineſſe, and make themſelues fat againſt the day of ſlaughter. But to paſſe all other wayes, whether of infamie or the like, which happen vntounto them here in this world, that is the wofulleſt way of all, when he throwes them downe into hell, and there doth keepe them in flames of fire, that cannot be quenched, boyling and roſting for euermore. And this all of them ſhall be ſure of, as we may ſee in Math. 25.41. when he ſaith vntounto them, Depart from me ye curſed, into euerlaſting fire, which is prepared for the Diuell and his angels. For as his kingdome is not of this world, ſo commonly are not his puniſhments in this world, but in the world to come, in that hideous, and euer-tormenting place.
As we ſtood not vponupon the vniuerſality and largeneſſe of Chriſts kingdome in the former verſe: ſo will not we ſtand now vponupon the inuincible power and might of his kingdome in this verſe; neither yet preſſe any further the deſtroying of his enimies ſpoken of therein. Firſt, becauſe mention was made of them before; and ſecondly, becauſe occaſion will be offered to ſpeake ſomewhat of them againe hereafter in the end of this Pſalme.
Here at this time, Doct. in that God the Father doth commaund his Sonne to deſtroy his enimies, we may obſerue this doctrine, that malefactors and euill perſons, that do offend, muſt not be ſpared, but muſt be puniſhed, according to their deſerts, and wretched wayes. Betimes (ſaith Dauid) will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord, as it is in Pſal. 101.8. ſo that he would ſpare none, that were wicked and licentious, and did rebell with an high hand againſt the Lord. Phineas the ſonne of Eleazar the ſonne of Aaron, was greatly commended for his zeale towards the Lord, when he executed death vponupon the adulterer Zimri the Iſraelite, and the adultereſſe Cozbi the Midianite, and did runne them both through with a ſpeare, euen through their belly, as they were in the tent, committing the act of their filthineſſe together, as it is in Numb. 25.7. &c. The law of the Lord was amongſt the Iſraelites, and in the policy of their gouernment (the equity whereof doth belong to all common wealth, and ſtates of gouernement whatſoeuer, though the bodie of that people be diſſolued, and their policie came to an end) that idolaters, blaſphemers, diſobedient children to their parents, murtherers, adulterers, witches, and other notorious ſinners ſhould be put to death, and be cut off from amongſt men, as we may ſee at large in the booke of Moſes, Exodus, Leuiticus, Numbers and Deuteronomie: and as for other faults, there were other puniſhments appointed according to the qualitie of the offence, and the treſpaſſe therein committed. By all which we may ſee, that God had a ſpeciall care from time to time, that ſinne ſhould not go vncontrolled, but be iuſtly puniſhed, according to the nature of it, either more or leſſe, as it did deſerue. In conſideration whereof, you perceiue, malefactors muſt not be ſpared, but be duly puniſhed for their faults and offences.
And the reaſons hereof are foure. Firſt, Reaſons. that the malefactors themſelues, who do offend, may be brought to the ſight of their ſinnes, and to the leauing of them, if it be poſſble: for (as Salomon doth ſay in Prou. 20.30.) The blewneſſe of the woundſerueth to purge the euill, and the ſtripes within the bowels of the belly: or elſe, if they will not amend, that they may be taken away by death, to ſinne to more againſt their owne ſoules, or to pollute the land any longer, wherein they dwell. And this was the cauſe, wherefore God would hauehave idolaters to be ſtoned to death, as we may gather from his words in Deut. 17.7. when he ſaith: So thou ſhalt take the wicked away from among you. Secondly, that others may learne by their examples, to take heed of the like offences, leſt they be made partakers of the ſame puniſhments with them. For puniſhments executed vponupon ſome are oftentimes great terrors vntounto others, and do bridle them from their licentious wayes, as daily experience and all Chronicles of the world do ſhew. But at this time remember one example alone, and that is of the third Captaine with his fiftie men, ſpoken of in the firſt Chapter of the ſecond booke of the Kings; for he ſo profited by the iudgements that came vponupon the two former Captaines with their fiftie men apeece, when fire came downe from heauen and conſumed them all, that he ſubmitted himſelfe to the Prophet Elijah, and fell to intreate him for the ſafetie of his life, as it is in the 14. verſe of the ſame Chapter.
And this was the cauſe, wherefore God would hauehave the Iudge to do vntounto eueryevery man, as eueryevery man thought to do vntounto his brother, as we may ſee by his words in Deut. 19.20. when he ſaith, And the reſt ſhall heare this, and feare, and ſhall henceforth commit no more any ſuch wickedneſſe among you. Thirdly, that the good and innocent may not be corrupted by their company, and bad example. For as euill words do corrupt good manners, ſo much more do euill deeds, and bad conuerſation. The life and example of one inceſtuous man was ſufficient to corrupt all Corinth. And this was the cauſe, wherefore Paul would hauehave the Corinthians to excommunicate that inceſtuous perſon out of their holy fellowſhip, as we may well collect out of his words in 1. Corinth. 5.9. when he ſaith, Purge out therefore the old leauen, that ye may be a new lumpe, as ye are vnleauened. For Chriſt our paſſeouer is ſacrificed for vsus. Laſtly, that the Lords anger, who is offended with their ſinnes and tranſgreſſions, may be appeaſed, and not breake out againſt all for the ſame. For as the ſinne of man doth pollute the whole land, as the ſtory of the Cananites do ſhew, Leui. 18.24. &c. and ſet all things out of order, as we may ſee by the ſinne of Ahab, that troubled Iſrael, 1. Kings 18.18. and by the ſinne of falſe apoſtles that troubled the Galathians, Gal. 5.10. as alſo by the ſinne of the prodigall ſonne, which put him beſides himſelfe; for he repenting of his ſinne, is ſayd to hauehave come to himſelfe. Luke 15.17: So it doth driue the Lord away from him, and from others for his ſake, vntill he be duly puniſhed for his ſinne, as he ought to be; as we may ſee moſt excellently in the ſeuenth chapter of Ioſuah. For there we find, that God did leaue Iſrael for a time for Achans ſinne, but after he was put to death for the ſame, he did helpe them againe, and gaue them a notable victory ouer their enimies. And this is the cauſe, wherefore the Lord would hauehave Moſes to put the adulterers to death, as we may perceiue by his words in Numb. 25.4. when he ſayd vntounto him, Take all the heads of the people, and hang them vp before the Lord againſt the Sunne, that the indignation of the Lords wrath may be turned from Iſrael.
Out of theſe things thus layd downe, Vſe. we may obſerue many profitable things for our inſtruction. For firſt thereby we may ſee, that ſeeing malefactors muſt be puniſhed, that we muſt not ſtorme nor chafe, if the Magiſtrate and ſuperiour powers inflict vponupon vsus puniſhment, after that we hauehave ſinned againſt the lawes of the Lord our God, and hauehave tranſgreſſed the good and lawfull ſtatutes of the land. Then, then I ſay, we muſt take all things patiently, and acknowledge that we hauehave but our due, and that our gouernours therein do but diſcharge an holy duty, which the Almightie doth require at their hands. Let children and ſeruants (amongſt others) marke this well, that ſo when they are corrected and chaſtiſed by their parents and maiſters for their faults, they may poſſeſſe their ſoules with patience, and learne thereby to amend, and not to fall to murmurings, and diſcontentments, as many vngracious children and ſeruants are wont to do. What praiſe (ſaith Peter to ſeruants in 1. Pet. 2.20.) is it, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well, ye ſuffer wrong, and take it patiently, this is acceptable to God. Whereby he ſhewes vsus, that this is a neceſſary duty belonging to all that hauehave offended, quietly and with patient ſoules to beare ſuch puniſhments, as are layd vponupon them for their offences.
Secondly, by it we may ſee, what Magiſtrates and men of authority ought to do, who beare the ſword not in vaine (as Paul doth ſpeake in Rom. 13.4) but to take vengeance on him that doth euill. They muſt not ſee offences committed in the land, but they muſt draw out their ſwords for the puniſhment thereof. A wiſe king (ſaith Salomon in Prou 20.26.) ſcattereth the wicked, and cauſeth the wheele to turne ouer them: His meaning is, that good Princes, and godly Magiſtrates cannot away in any hand with wicked perſons, but they muſt needs roote them out. For vnderunder the word wheele he alludeth to the manner of threſhing vſed among the Iewes in thoſe times. The ſaying is old and true, Non minor eſt virtus, quàm quaerere, parta tueri, It is as great a vertue to keepe what is gotten, as firſt to get it. And euen ſo it is as good a duty in a Magiſtrate to ſee lawes executed and kept, as at the firſt to make them. And ſince they will not be kept of all without puniſhments, therefore puniſhments are moſt neceſſary. Ill then and wickedly deale they, that hauehave authority in their hands to cut downe ſinne, and yet will let it grow and flouriſh ſtill, and neuer puniſh the offenders thereof. The grieuouſneſſe of which ſinne you may ſee notably in the examples of Ely the Prophet, and Saul the King. For the Lord had brought moſt terrible iudgmēts vponupon thē both, and vponupon their poſterity after them for the ſaine ſinne and offence of theirs: VponUpon the one of them, becauſe he ſpared his ſonnes, and did not puniſh them according to their deſerts, as the beginning of the firſt booke of Samuel doth ſhew: And vponupon the other, of them, becauſe he ſpared Agag the Amalekite, and did not kill him, according to Gods commandement, as it is in the 15. chapter of the ſame booke. Here, here, beloued, it may go neare vntounto our hearts, and cauſe vsus to ſigh and ſob within our ſelues, when we conſider, how blaſphemy, the contempt of the Word, the breach of the Sabboth, diſobedience to gouernors, adulterie, drunkenneſſe, and other grieuous offences (which make the Sun as it were bluſh againe to behold them) do go vncontrolled and vncorrected in our times, and hauehave no ſeuere puniſhments inflicted vponupon them for the reſtraint thereof, as they do deſerue. We hauehave as good lawes, as any nation in the world, but they want execution, which is the life of them: and thoſe that ſhould looke moſt vntounto them, do neglect them commonly moſt, and not onelyonly breake them themſelues, but countenance others alſo that do it. But let ſuperiors remember what the Lord doth ſay by Ieremy the Prophet in chapter 48.10. Curſed be he that doth the worke of the Lordnegligently, and curſed be he, that keepeth backe his ſword from bloud. So that there muſt be no ſparing of men, vnderunder a curſe and damnation, when God will hauehave them killed. And let them alwayes beare in their minds what God did ſay to Ahab the king, in 1. Kings 20.42. ſaying, Becauſe thou haſt let go out of thy hands a man whom I appointed to die, thy life ſhall go for his life, and thy people for his people. So that to ſpare a malefactor from death, is to bring death vntounto themſelues, and to ſuch as do belong vntounto them.
Obiect. Obiect. But this is cruelty, may ſome ſay, to kill and to deſtroy.
Anſ. Anſw. No, it is not cruelty but iuſtice, and the fulfilling of Gods commandement. He is not cruell (ſaid an ancient Father) that killeth them which are cruell, although he ſeeme ſo to them that ſuffer; but who ſo ſtriketh the euill for that they be euill (meaning by lawfull authority) he is the Miniſter of God. Others ſay, it is pitty, that ſuch a man ſhould be put to death, pointing at ſome proper and comely malefactor. Indeed the diuell for to hinder iuſtice, and to make his owne kingdome ſtrong, though he were a murderer himſelfe frō the beginning, yet will come in amongſt vsus, ſometimes like a meeke lambe, to perſwade vsus to fooliſh pitty and compaſſion: but know you this, that we muſt not pitty where God himſelfe doth not pitty, nor ſpare through compaſſion thoſe whom he doth condemne; for that is to condemne him, and to exalt our ſelues aboue him in mercy and goodneſſe, which is an horrible & vile thing in his eyes who is all mercy & goodnes it ſelfe. Moſes you know was the meekeſt man vponupon the earth, and he had a moſt pittifull heart, being contented to be razed out of the booke of life for the good of others; yet he cauſed to be ſlaine at one time three thouſand perſons, for the golden calſe which they had erected vp in his abſence, as it is in Exod. 32.27.28. And albeit Dauid and Salomon were very milde men, and mercifull, yet Ioab and Shemei muſt be ſlaine & put to death by them, as may be ſeene in the ſecond chapter of the firſt booke of the Kings. And as one doth well obſerue of them, either of them did ſanctifie their hands by this ſeuerity, in executing iuſtice belonging to them; which otherwiſe they ſhould hauehave defiled by vnlawfull lenity and ſparing. You know it is no fault in a Chirurgion to cut off a corrupt member for the ſauing of the whole boby. So in a Magiſtrate it is no cruelty but vertue, to preferre the ſafety of many before a few. Let not then a ſuperſtitious affectation of clemency or pitty make a more cruell gentleneſſe, with the perill and hurt of many. For vnderunder the gouerment of the Emperour Nerua it was rightly ſaid: It is ill dwelling vnderunder a king or Magistrate where nothing is lawfull, but it is far worſe dwelling vnderunder one where all things are lawfull.
Laſtly, here we may be put in mind, what we our ſelues ought to do, and that is this: we muſt neither ſpare ſinnes in our ſelues, nor in others, but we muſt labour to bring all to repentance and amendment of life, by inflicting deſerued puniſhments vponupon both. Firſt we muſt deale with our ſelues, and after we hauehave ſorrowed to repentance, wee muſt take an holy reuenge vponupon our ſelues (as the Corinthians did, 2. Cor. 7.2.) in pinching our owne ſoules and bodies, in thoſe things wherein we paſſed our bounds before, and in reſtraining our ſelues from ſome things, which are moſt lawfull in themſelues. Then for others, as we muſt not countenance any in their euil waies, nor become aduocates vntounto others for them: ſo, if power and authority do reſt in our owne hands, we muſt ſtrike them, and ſee them iuſtly puniſhed for their offences. Herein let gouernours of families looke to themſelues, as well as Conſtables & other officers. Beloued, you muſt know that, when enormities & grieuous ſins are committed in your Pariſhes, or in your houſes, you are not to winke at the ſame, but according to your places you are to ſee the ſame iuſtly puniſhed. O remēber the reaſons that were alleadged before, to awaken you vp to this duty, and let them ſinke deepely into your hearts, to bring forth a notable effect with them within you. HaueHave a care (I beſeech you) of the offenders, that they may be reclaimed: hauehave a care of others, that they may not be corrupted: hauehave a care of the whole land, that that may not be plagued: and hauehave a care, laſtly, of your owne perſons, that they may not be deſtroyed. Let none of theſe euils fall out through your defaults, for want of puniſhing ſuch as doe offend. And herein you muſt ſpare none. Thine eye (ſaith the Lord, in Deut. 19.21) ſhall hauehave no compaſſion, but life for life, &c. And in the 13. chapter of the ſame booke, the ſixth verſe and ſo forward, he doth declare, that though they be moſt deare and neare vntounto vsus, as our owne children, brothers, wiues, and friends, that are to vsus as our owne ſoules, that do offend, and go about to draw our heartes away from the true God; yet they muſt not be ſpared, but be ſtoned to death, and that our owne hands muſt be firſt vntounto it: and therefore deale vnpartially with all; fauour none before others (as the world doth) but deale with all according to their waies.
The end of the fifth Sermon.