to make us afraid thereof, calls it fire, yea, a burning and unquenchable
fire. For as there is no pain so grievous to a man as fire is, so the
pains of hell pass all the pains that may be imagined by any man. There
shall be sobbing and sighing, weeping and wailing, and gnashing of teeth,
which are the tokens of unspeakable pains and griefs that shall come upon
those that die in the state of damnation. For you must understand that
there are but two places appointed by Almighty God, for all mankind, that
is, heaven and hell. And in what state soever a man dieth, in the same he
shall rise again, for there shall be no alteration or change. Those who
die repentant and are sorry for their sins—who cry to God for mercy, are
ashamed of their wickedness, and believe with all their hearts that God
will be merciful unto them through the passion of our Saviour Christ;
those who die in such a faith, shall come into everlasting life and
felicity, and shall rise in the last day in a state of salvation. For
look—as you die, so shall you arise. Whosoever departeth out of this world
without a repentant heart, and has been a malicious and envious man, and a
hater of the word of God, and so continues, and will not repent and be
sorry, and call upon God with a good faith, or has no faith at all; that
man shall come to everlasting damnation; and so he shall arise again at
the last day. For there is nothing that can help a soul when departed out
of its damnation, or hinder it of its salvation.
For when a man dies without faith in Christ, all the masses in the whole
world are not able to relieve him; and so to conclude, all the travails
that we have had in time past by seeking of remedy by purgatory, and all
the great costs and expenses that may be bestowed upon any soul lying in
the state of damnation, can avail nothing, neither can it do any good. For
as I said before, the judgments of God are immutable, that is—as you die,
so shall you rise. If you die in the state of salvation, you shall rise so
again, and receive your body, and remain in salvation. Again, if you die
in damnation, you shall rise in the same state, and receive your body, and
return again to the same state, and be punished world without end, with
unspeakable pains and torments. For our natural fire, in comparison to
hell-fire, is like a fire painted on a wall; but that shall be so extreme,
that no man is able to express the terrible horror and grief thereof.
O what a pitiful thing is it, that man will not consider this, and leave
the sin and pleasure of this world, and live godly; but is so blind and
mad, that he will rather have a momentary, and a very short and small
pleasure, than hearken to the will and pleasure of Almighty God; who can
take away everlasting pain and woe, and give unto him everlasting
felicity! That a great many of us are damned, the fault is not in God, for
“God would have all men be saved.” But the fault is in ourselves, and in
our own madness, who had rather have damnation than salvation. Therefore,
good people, consider these terrible pains in your minds, which are
prepared for the wicked and ungodly, avoid all wickedness and sin: set
before your eyes the wonderful joy and felicity, and the innumerable
treasures which God hath laid up for you that fear and love him, and live
after his will and commandments; for no tongue can express, no eye hath
seen, no heart can comprehend, nor conceive the great felicity that God
hath prepared for his elect and chosen, as St. Paul witnesses. Consider,
therefore, I say, these most excellent treasures, and exert yourselves to
obtain the fruition of the same. Continue not, neither abide nor wallow
too long in your sins, like as swine lieth in the mire. Make no delay to
repent of your sin, and to amend your life, for you are not so sure to
have repentance in the end. It is a common saying, “Late repentance is
seldom sincere.” Therefore consider this thing with yourself betimes, and
study to amend your life: for what avails it to have all the pleasures of
the world for a while, and after that to have everlasting pain and
infelicity?
Therefore let every one examine his own conscience when he finds himself
unready. For all such as through the goodness of God have received faith,
and then wrestling with sin, consent not unto it, but are sorry for it
when they fall, and do not abide nor dwell in the same, but rise up again
forthwith, and call for forgiveness thereof, through the merits of our
Saviour Jesus Christ—all such are called just: that is to say, all that
die with a repentant heart, and are sorry that they have sinned, and are
minded if God give them longer time to live, to amend all faults, and lead
a new life; then are they just; but not through their own merits or good
works. For if God should enter into judgment with us, none are able to
stand before his face; neither may any of his saints be found just;
neither St. John Baptist, St. Peter, nor St. Paul; no nor is the mother of
our Saviour Christ herself just, if she should be judged after the rigour
of the law. For all are and must be justified by the justification of our
Saviour Christ, and so we must be justified, and not by our own
well-doing, but our justice standeth in this, that our righteousness is
forgiven us through the righteousness of Christ, for if we believe in him,
then are we made righteous. For he fulfilled the law, and afterwards
granted the same to be ours, if we believe that his fulfilling is our
fulfilling; for the apostle Saint Paul saith, “He hath not spared his own
Son, but hath given him up for us; and how then may it be, but that we
should have all things with him?”
Therefore it must needs follow, that when he gave us his only Son, he gave
us also his righteousness, and his fulfilling of the law. So that we are
justified by God’s free gift, and not of ourselves, nor by our merits: but
the righteousness of Christ is accounted to be our righteousness, and
through the same we obtain everlasting life, and not through our own
doings; for, as I said before, if God should enter into judgment with us,
we should be damned.
Therefore take heed and be not proud, and be humble and low, and trust not
too much in yourselves; but put your only trust in Christ our Saviour. And
yet you may not utterly set aside the doing of good works; but especially
look that you have always oil in readiness for your lamps, or else you may
not come to the wedding, but shall be shut out, and thrust into
everlasting darkness. This oil is faith in Christ, which if you lack, then
all things are unsavory before the face of God: but a great many people
are much deceived, for they think themselves to have faith when indeed
they have it not. Some peradventure will say, How shall I know whether I
have faith or not? Truly you shall find this in you, if you have no mind
to leave sin; then sin grieves you not, but you are content to go forward
in the same, and you delight in it, and hate it not, neither do you feel
what sin is: when you are in such a case, then you have no faith, and
therefore are like to perish everlastingly. For that man who is sore sick,
and yet feels not his sickness, he is in great danger, for he has lost all
his senses; so that man who has gone so far in sin, that he feels his sin
no more, is like to be damned, for he is without faith.
Again, that man is in good case, who can be content to fight and strive
with sin, and to withstand the devil, and his temptations, and calls for
the help of God, and believes that God will help him, and make him strong
to fight. That man shall not be overcome by the devil. And whosoever feels
this in his heart, and so wrestles with sin, may be sure that he has
faith, and is in the favour of God.
But if you will have a trial of your faith, then do this—Examine yourself
concerning your enemy; he does you harm, he slanders you, or takes away
your living from you. How shall you conduct yourself towards such a man?
If you can find in your heart to pray for him, to love him with all your
heart, and forgive him with a good-will all that he has sinned against
you—if you can find this readiness in your heart, then you are one of
those who have faith, if you would have him to be saved as well as
yourself. And if you can do this you may argue that your sin is forgiven,
and that you are none of those that shall be cast out, but shall be
received and placed among the number of the godly, and shall enjoy with
them everlasting life. For St. Paul saith, “Those that are just,” that is,
those that are justified by faith, and exercise faith in their living and
conversation, “they shall shine like unto the sun in the kingdom of God;”
that is to say, they shall be in exceeding great honour and glory. For
like as the sun exceeds in brightness all other works of God, and is
beautiful in the eyes of every man; so shall all the faithful be beautiful
and endued with honour and glory: although in this world they are but
outcasts, and accounted as “The dross and filth of the world;” but in the
other world, when the angels shall gather together the wicked, and cast
them into the fire, then shall the elect shine as the sun in the kingdom
of God. For no man can express the honour and glory that they shall have,
who will be content to suffer all things for God’s sake, and reform
themselves after his will; or are content to be told of their faults, and
glad to amend the same, and humble themselves under the mighty hand of
God.
Also the householder said unto his servants, “Let them alone until
harvest.” Here you may learn that the preachers and ministers of the word
of God, have not authority to compel the people with violence to goodness,
although they are wicked. But they should admonish them only with the word
of God, not pull the wicked out by the throat; for that is not their duty.
All things must be done according as God has appointed. God has appointed
the magistrates to punish the wicked; for so he saith, “Thou shalt take
away the evil from amongst the people, thou shalt have no pity of him.” If
he be a thief, an adulterer, or a whore-monger, away with him. But when
our Saviour saith, “Let them grow;” he speaks not of the civil
magistrates, for it is their duty to pull them out; but he signifies that
there will be such wickedness in spite of the magistrates, and teaches
that the ecclesiastical power is ordained, not to pull out the wicked with
the sword, but only to admonish them with the word of God, which is called
“The sword of the Spirit.” So did John Baptist, saying, “Who hath taught
you to flee from the wrath of God that is at hand?”
So did Peter in the Acts of the Apostles; “Whom you have crucified,” he
said unto the Jews. What follows? “They were pricked in their hearts;”
contrition and repentance followed as soon as the word was preached unto
them. Therefore they said, “Brethren, what shall we do? How shall we be
made clean from our sins, that we may be saved?” Then he sends them to
Christ. So that it appears in this gospel, and by these examples, that the
preacher has no other sword, but the sword of the word of God: with that
sword he may strike them. He may rebuke their wicked living, and further
he ought not to go. But kings and magistrates have power to punish with
the sword the obstinate and vicious livers, and to put them to due
punishment.
Now to make an end, with this one lesson, which is, If you dwell in a town
where are some wicked men that will not be reformed, nor in anywise amend
their lives, as there are commonly some in every town; run not therefore
out of the town, but tarry there still, and exercise patience amongst
them, exhort them, whensoever occasion serves, to amendment. And do not as
the fondness of the monkery first did, for they at the first made so great
account of the holiness of their good life, that they could not be content
to live and abide in cities and towns where sinners and wicked doers were,
but thought to amend the matter; and therefore ran out into the
wilderness, where they fell into great inconveniences. For some despised
the communion of the body and blood of our Saviour Christ, and so fell
into other errors, so God punished them for their foolishness and
uncharitableness. We are born into this world, not for our own sakes only,
but for every Christian’s sake. They forgetting this commandment of love
and charity, ran away from their neighbours, like beasts and wild horses,
that cannot abide the company of men. So there have been some in our time
who follow their example, separating themselves from the company of other
men, and therefore God gave them a perverted judgment. Therefore when you
dwell in any evil town or parish, follow not these examples; but remember
that Lot, dwelling in the midst of Sodom, was nevertheless preserved from
the wrath of God, and such will be preserved in the midst of the wicked.
But for all that, you must not flatter them in their evil doings and
naughty livings, but rebuke their sins and wickedness, and in nowise
consent unto them. Then it will be well with you here in this world, and
in the world to come you shall have life everlasting: which grant both to
you and me, God the Father, the Son, and the Holy Ghost.—Amen.
A SERMON ON ISAIAH XXVI.
BY JOHN KNOX.
[In the Prospectus of our Publication it was stated, that one discourse,
at least, would be given in each number. A strict adherence to this
arrangement, however, it is found, would exclude from our pages some of
the most talented discourses of our early Divines; and it is therefore
deemed expedient to depart from it as occasion may require. The following
Sermon will occupy two numbers, and we hope, that from its intrinsic
value, its historical interest, and the illustrious name of its author, it
will prove generally acceptable to our readers. For the information of
those who may not be acquainted with the circumstances attending its
delivery, we subjoin the following extract from a late edition of the
select works of Knox:—
“Henry Darnley (king of Scotland by his marriage with queen Mary,) went
sometimes to mass with the queen, and sometimes attended the protestant
sermons. To silence the rumours then circulated of his having forsaken the
reformed religion, he, on the 19th of August, 1565, attended service at
St. Giles’s church, sitting on a throne which had been prepared for him.
Knox preached that day on Isaiah xxvi. 13, 14, and happened to prolong the
service beyond the usual time. In one part of the sermon, he quoted these
words of scripture, ‘I will give children to be their princes, and babes
shall rule over them: children are their oppressors, and women rule over
them.’ In another part he referred to God’s displeasure against Ahab,
because he did not correct his idolatrous wife Jezebel. No particular
application of these passages was made by Knox, but the king considered
them as reflecting upon the queen and himself, and returned to the palace
in great wrath. He refused to dine, and went out to hawking.
That same afternoon Knox was summoned from his bed to appear before the
council. He went accompanied by several respectable inhabitants of the
city. The secretary informed him of the king’s displeasure at his sermon,
and desired that he would abstain from preaching for fifteen or twenty
days. Knox answered, that he had spoken nothing but according to his text,
and if the church would command him either to preach or abstain, he would
obey so far as the word of God would permit him. The king and queen left
Edinburgh during the week following, and it does not appear that Knox was
actually suspended from preaching.”
The following are Knox’s reasons for the publication of this Sermon,
extracted from his preface to the first edition.
“If any will ask, To what purpose this sermon is set forth? I answer, To
let such as satan has not altogether blinded, see upon how small occasions
great offence is now conceived. This sermon is it, for which, from my bed,
I was called before the council; and after long reasoning, I was by some
forbidden to preach in Edinburgh, so long as the king and queen were in
town. This sermon is it, that so offends such as would please the court,
and will not appear to be enemies to the truth; yet they dare affirm, that
I exceeded the bounds of God’s messenger. I have therefore faithfully
committed unto writing whatsoever I could remember might have been
offensive in that sermon; to the end, that the enemies of God’s truth, as
well as the professors of the same, may either note unto me wherein I have
offended, or at the least cease to condemn me before they have convinced
me by God’s manifest word.”]
A SERMON ON ISAIAH XXVI.
ISAIAH XXXVI. 13, 14, 15, 16, &c.—_O Lord our God, other lords
besides thee have had dominion over us; but by thee only will we
make mention of thy name._
_They are dead, they shall not live; they are deceased, they shall
not rise; therefore hast thou visited and destroyed them, and made
all their memory to perish._
_Thou hast increased the nation, O Lord, thou hast increased the
nation, thou art glorified; thou hast removed it far unto the ends
of the earth._
_Lord, in trouble have they visited thee, they poured out a prayer
when thy chastening was upon them, &c._
As the skilful mariner (being master,) having his ship tossed with a
vehement tempest, and contrary winds, is compelled oft to traverse, lest
that, either by too much resisting to the violence of the waves, his
vessel might be overwhelmed; or by too much liberty granted, might be
carried whither the fury of the tempest would, so that his ship should be
driven upon the shore, and make shipwreck; even so doth our prophet Isaiah
in this text, which now you have heard read. For he, foreseeing the great
desolation that was decreed in the council of the Eternal, against
Jerusalem and Judah, namely, that the whole people, that bare the name of
God, should be dispersed; that the holy city should be destroyed; the
temple wherein was the ark of the covenant, and where God had promised to
give his own presence, should be burnt with fire; and the king taken, his
sons in his own presence murdered, his own eyes immediately after be put
out; the nobility, some cruelly murdered, some shamefully led away
captives; and finally, the whole seed of Abraham rased, as it were, from
the fate of the earth. The prophet, I say, fearing these horrible
calamities, doth, as it were, sometimes suffer himself, and the people
committed to his charge, to be carried away with the violence of the
tempest, without further resistance than by pouring forth his and their
dolorous complaints before the majesty of God, as in the 13th, 17th, and
18th verses of this present text we may read. At other times he valiantly
resists the desperate tempest, and pronounces the fearful destruction of
all such as trouble the church of God; which he pronounces that God will
multiply, even when it appears utterly to be exterminated. But because
there is no final rest to the whole body till the Head return to judgment,
he exhorts the afflicted to patience, and promises a visitation whereby
the wickedness of the wicked shall be disclosed, and finally recompensed
in their own bosoms.
These are the chief points of which, by the grace of God, we intend more
largely at this present to speak;
_First_, The prophet saith, “O Lord our God, other lords besides thee have
ruled us.”
This, no doubt, is the beginning of the dolorous complaint, in which he
complains of the unjust tyranny that the poor afflicted Israelites
sustained during the time of their captivity. True it is, that the prophet
was gathered to his fathers in peace, before this came upon the people:
for a hundred years after his decease the people were not led away
captive; yet he, foreseeing the assurance of the calamity, did before-hand
indite and dictate unto them the complaint, which afterward they should
make. But at the first sight it appears, that the complaint has but small
weight; for what new thing was it, that other lords than God in his own
person ruled them, seeing that such had been their government from the
beginning? For who knows not, that Moses, Aaron, and Joshua, the judges,
Samuel, David, and other godly rulers, were men, and not God; and so other
lords than God ruled them in their greatest prosperity.
For the better understanding of this complaint, and of the mind of the
prophet, we must, _first_, observe from whence all authority flows; and,
_secondly_, to what end powers are appointed by God: which two points
being discussed, we shall better understand, what lords and what authority
rule beside God, and who they are in whom God and his merciful presence
rules.
The _first_ is resolved to us by the words of the apostle, saying, “There
is no power but of God.” David brings in the eternal God speaking to
judges and rulers, saying, “I have said, ye are gods, and sons of the Most
High.” (Psal. lxxxii.) And Solomon, in the person of God, affirmeth the
same, saying, “By me kings reign, and princes discern the things that are
just.” From which place it is evident, that it is neither birth, influence
of stars, election of people, force of arms, nor finally, whatsoever can
be comprehended under the power of nature, that makes the distinction
betwixt the superior power and the inferior, or that establishes the royal
throne of kings; but it is the only and perfect ordinance of God, who
willeth his terror, power, and majesty, partly to shine in the thrones of
kings, and in the faces of judges, and that for the profit and comfort of
man. So that whosoever would study to deface the order of government that
God has established, and allowed by his holy word, and bring in such a
confusion, that no difference should be betwixt the upper powers and the
subjects, does nothing but avert and turn upside down the very throne of
God, which he wills to be fixed here upon earth; as in the end and cause
of this ordinance more plainly shall appear: which is the _second_ point
we have to observe, for the better understanding of the prophet’s words
and mind.
The end and cause then, why God imprints in the weak and feeble flesh of
man this image of his own power and majesty, is not to puff up flesh in
opinion of itself; neither yet that the heart of him, that is exalted
above others, should be lifted up by presumption and pride, and so despise
others; but that he should consider he is appointed lieutenant to One,
whose eyes continually watch upon him, to see and examine how he behaves
himself in his office. St. Paul, in few words, declares the end wherefore
the sword is committed to the powers, saying, “It is to the punishment of
the wicked doers, and unto the praise of such as do well.” Rom. xiii.
Of which words it is evident, that the sword of God is not committed to
the hand of man, to use as it pleases him, but only to punish vice and
maintain virtue, that men may live in such society as is acceptable before
God. And this is the true and only cause why God has appointed powers in
this earth.
For such is the furious rage of man’s corrupt nature, that, unless severe
punishment were appointed and put in execution upon malefactors, better it
were that man should live among brutes and wild beasts than among men. But
at this present I dare not enter into the description of this
common-place; for so should I not satisfy the text, which by God’s grace I
purpose to explain. This only by the way—I would that such as are placed
in authority should consider, whether they reign and rule by God, so that
God rules them; or if they rule without, besides, and against God, of whom
our prophet hero complains.
If any desire to take trial of this point, it is not hard; for Moses, in
the election of judges, and of a king, describes not only what persons
shall be chosen to that honour, but also gives to him that is elected and
chosen, the rule by which he shall try himself, whether God reign in him
or not, saying, “When he shall sit upon the throne of his kingdom, he
shall write to himself an exemplar of this law, in a book by the priests
and Levites; it shall be with him, and he shall lead therein, all the days
of his life: that he may learn to fear the Lord his God, and to keep all
the words of his law, and these statutes, that he may do them; that his
heart be not lifted up above his brethren, and that he turn not from the
commandment, to the right hand, or to the left.” Deut. xvii.
The same is repeated to Joshua, in his inauguration to the government of
the people, by God himself, saying, “Let not the book of this law depart
from thy mouth, but meditate in it day and night, that thou mayest keep
it, and do according to all that which is written in it. For then shall
thy way be prosperous, and thou shall do prudently.” Josh. i.
The _first_ thing then that God requires of him, who is called to the
honour of a king, is, The knowledge of his will revealed in his word.