Sermon XI
OF THE KINGDOM OF GOD
FORASMUCH as there is often made mention in the New Testament of these words, the kingdom of heaven, the kingdom of God, the kingdom of Christ, and it is very profitable and expedient for a Christian to know these, viz., that they are nothing else, but remission of sins, and grace preached and offered by the gospel; for in this kingdom thou shalt find nothing but grace, goodness, pardon, and forgiveness of sins, love and gentleness: I therefore think it good to treat somewhat at large of the state and kingdom, and of forgiveness of sins, the kingdom of God, whereby he reigneth over all the faithful, and as a faithful king defendeth, punisheth, rewardeth,
guideth, and directeth them, &c., they again from their heart trust in him, suffer his fatherly chastisement and correction with a patient mind, and always serve him through obedience, is not worldly or temporal, but spiritual; neither consisteth in meat and drink, or in any outward thing, but only in justification, quieting and consolation of the heart and conscience of man; wherefore it is nothing else but forgiveness and taking away of sins, by which consciences are defiled, troubled, and disquieted: for even as a worldly and temporal kingdom is ordained to this end, that men may live quietly and peaceably one with another; so the kingdom of God giveth these things spiritually, and destroyeth the kingdom of sin, and is nothing else but an abolishing and pardoning of offences, God reigneth in the hearts, inasmuch as he worketh in them by his word, peace, quietness, and consolation; even as sin worketh the contrary, namely, unquietness, anguish, and all kind of evils.
Herein God showeth his majesty and grace in this life, that he taketh away and pardoneth men's sins; and this is the kingdom of grace. Now, whenas sin with his guard, that is, Satan, death, and hell, shall trouble man no more, then at last the kingdom of glory, and absolute felicity shall be. Hereupon it followeth, first, that the kingdom of God is ruled or governed by no law, no, not by the law of God, much less by the laws of men, but only by the gospel, and faith in God, by which hearts are purified, comforted, and quieted, whilst that the Holy Ghost poureth out love and the knowledge of God into them, and maketh man, as it were, one thing and one spirit with God; so that his affection is set upon the same thing, he willeth and desireth the same thing, he seeketh and loveth the same thing that God doth; neither standeth the case otherwise here, than it doth between two friends, which bear good will to one another, and agree one with another in all things. Hereof it cometh, that a man in this kingdom of God is perfect, merciful, pitiful, and bountiful towards his neighbour, seeing that he knoweth by the instinct of the Holy Ghost, that God is of the same affection toward him, and toward all men, and doth pour forth his goodness plentifully; such affection of God no man can know by the law, but only by the spirit, and word of the gospel. None
therefore shall attain quietness, comfort, and peace of the heart, or attain unto the kingdom of God by any law; and they which prescribe many laws, do withdraw men from the kingdom of God to the kingdom of sin, wherein is nothing else, but unquietness, anguish, affliction, adversity, and all kind of evils, tormenting the conscience. On the contrary, in the kingdom and knowledge of God, the Lord Christ, peace, and consolation of hearts.
Secondly, in this kingdom of God the Lord Christ reigneth no otherwise than as a master of an hospital amongst the sick, poor, and diseased; for unto this kingdom none pertain, but sinful and miserable men, unto whom their sins are forgiven, whereupon Christ saith in the gospel, Luke 6:24, "Woe unto you that are rich, for ye have received your consolation." But on the contrary, the poor, miserable, and succourless receive comfort and joy by the gospel; for Christ came to call sinners only, and not the righteous, that all glory may be referred to God alone, for he that forgiveth sins of his grace and mere mercy: such abolishing or putting away of sin, wherein Christ reigneth as a King of the kingdom of God, is done of him after two sorts: first, thus, in that he remitteth, pardoneth and covereth sins, so that God will not regard, remember, or revenge them, although they be in a man. As it is in Psalm 32:1, 2, "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." And in Isaiah 43:25, God saith, "I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins." Secondly, thus, in that he purgeth or rather scourgeth sins by divers crosses and afflictions; for they are two things, to remit sins, and to weaken the body of sin that it may not reign in us. If a man believe and is baptized, then all his sins are forgiven him; but afterwards sin must be scoured or abated by manifold affliction and mortification, as long as he shall live; sin sticketh in us, as long as the mortal body remaineth, but for Christ's sake it is not imputed in the wrath of God, but freely remitted, and the force thereof diminished by his fatherly chastisement: in such chastisement for their amendment, true Christians have great
comfort, peace, and joy, as St. Paul saith, Rom. 5:1, 2, 3, 4, 5, "Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also, knowing that tribulation worketh patience: and patience, experience: and experience, hope: and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." So thou hast two things to be considered; the first, that in this kingdom of God we are justified.
The second that by tribulation and affliction we are glorified, without which we cannot attain to glory.
Thirdly, good Christians are not known by this, when any suffer manifold tribulation and chastisement that the body of sin may be weakened, and they brought to amendment; for herein they do altogether differ among themselves, one suffereth this, another one is chased thus, another otherwise, so that even the very apostles did not love and suffer alike: but they are known in forgiveness of sin, or justification by faith, wherein God turneth his anger from them, and receiveth them unto grace, and counteth them for his dear children, and imputeth no sin to them unto condemnation. Herein are all alike, even as all live under one heaven. Wherefore they do most grossly err and stumble, which measure Christians by manners, works, and the outward manner of living, even as the Pharisees were wont to do, and did therefore find fault with Christ, for that he did not observe their ceremonies, but was a friend of publicans and sinners. As that Pharisee said within himself, Luke 7:39, "This man, if he were a prophet, would have known who, and what manner of woman this is that toucheth him; for she is a sinner." Here is now an example of those things which are before said: a physician which goeth about to cure the sick, doth first promise him health by the assistance and help of God, whereby he putteth him in great hope and comfort. Afterward he beginneth to purge, cleanse, and strengthen, and such like things which make to recovering of health;
so God also when he hath remitted sins, and received man into the bosom of grace, doth Jay on him all kind of affliction, and doth scour him, and renew him from day to day, in the knowledge and love of God, until he become safe, pure, and renewed, which then at the last cometh to pass, when this mortal body dieth.
Fourthly, in these two partitions of the kingdom of God, two sorts of men are found, which abuse the same kingdom of the grace of God, and the gospel. Some become sluggish and slothful, saying, Well, if sins be pardoned freely of mere grace and be washed away in baptism, there is no need that I should add anything of mine own. Others think on the contrary, that they shall put away their sins by works, and so trusting to their own merits, they are proud and arrogant, and in respect of themselves contemn others, which do not so. The first of these contemn God's grace; the others, oppugn it as not sufficient, and so they represent swine and dogs. Now all this appeareth by the gospel, by which Christ reigneth in the kingdom of God; for some abuse it unto carnal liberty; others on the contrary are persuaded, that it is not sufficient to salvation, but that their works also do help somewhat, and by this they deny and contemn the grace of God; hereof thou mayest read more in the epistle to the Romans, wherein these two sorts of men are plainly set forth.
Fifthly, this kingdom of God, or remission of sins, hath no bound or measure, as that place of the gospel doth very well show, where Peter asketh the Lord, Matt. 18:21, 22, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times: but, until seventy times seven;" that is as often as shall be needful. After this followeth a parable, which the Lord there putteth forth, wherein he most severely admonisheth us, if we will not fall out of the favour of God, that we forgive our neighbour his offences without all delay or grudging, forasmuch as God always forgiveth us innumerable sins. Our debt, whereby we are bound unto God, is ten thousand talents, that is so unmeasurable and great that we are not able to pay it with all our substance, all our strength and works; for we can put away no one
sin, although it be even very little. Seeing therefore that God doth remit so many sins of his grace in his kingdom, it is meet that we should forgive our neighbour a few offences. Of this kingdom of God, wherein sins are forgiven, the scripture every where maketh mention, and saith, that the kingdom and dominion of Christ doth extend from one end of the land to the other; so saith David, Psalm 72:8, "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." And a little after he saith, "All nations shall serve him." This also the Angel Gabriel declared to the Virgin Mary, Luke 1:32, "The Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, of his kingdom there shall be no end." These and such like places do show that forgiveness of sins, wherein the kingdom of God doth especially consist, hath no measure or bound.
Sixthly, hereof we may see how unchristianly they do, which bring forgiveness of sins to a certain measure, as they do, which measure out their indulgences for prescribed years, with forgiveness of the third, fourth, or half part; for hereby they bring the kingdom of God into a narrow and strait room, and are injurious to his mercy, forasmuch as there is no end of his kingdom, or measure of his mercy. But whosoever shall in faith call upon the name of God, shall be saved, as often as he doth it. Moreover, when the sinner shall be sorry for his sins, the Lord will no more remember them, as it is in the prophecy of Ezekiel, chap. 18.
Seventhly, as this kingdom of God hath no measure or limits of forgiveness of sins, so also it hath no end, but endureth continually without ceasing; although the subjects of this kingdom do not abide in it continually, firmly and faithfully, but do oftentimes forsake it. So the favour and grace of God were continually with Peter, although he denied the Lord, and revolted from him. To the same effect tendeth the parable in the gospel, whereof we have now spoken: for the servant, which would not have pity of his fellow-servant, did make himself unworthy of the mercy of God, did deprive himself of the kingdom of God, which consisteth in pardoning of offences, as it
is above-mentioned. Here university divines of a pregnant wit, as they seem unto themselves, and puffed up with knowledge, have disputed, whether and how forgiveness of sins doth come again when man reneweth his sin, not knowing what they say. But follow thou the plain and simple words of the gospel, viz., that thy sins are so often forgiven thee, as thou dost forgive thy brother, whom thou must so often forgive as he shall offend against thee. Wherefore in this parable, whereof I have even now made mention, Christ doth admonish us all, that we pardon and forgive all them that have offended us; as if he would say, As in man's affairs, he which is beneficial to another, hath others also beneficial unto him again, so saith in Christ, the kingdom of heaven, which consisteth specially in forgiveness of sins, that is, in Christianity or among Christians, he which pardoneth another his offences, I also will pardon him his: and on the contrary, he that is not merciful toward another, to him I also will deny grace. I am over you as a Lord and King, and ye are fellow-servants and companions one with another: seeing, therefore, that I your Lord do readily forgive you, you also ought more readily to forgive one another.
After the same sort also he hath commanded us to pray in the Lord's prayer, Matt. 6:12, Forgive us our debts: which he would not have done, if he did not promise, and would not mercifully forgive us. But nevertheless, he addeth a condition or sign to this promise, when he saith, "If ye forgive men their trespasses, your heavenly Father will also forgive you." The first is a sign, the other a promise. Mark that it is here enjoined us to forgive one another his sins and offences; so that we must be merciful and bountiful toward our neighbours, if we will have the heavenly Father gentle and appeased toward us. And let us be most certainly persuaded hereof, when we shall interpret at the best, and excuse as much as equity doth suffer, the offences and trespasses of others, although they be even great and grievous, that we also shall have a bountiful and merciful Father towards us in heaven. Wherefore it is a thing to be abhorred in Christianity, and even blasphemous, when it is said, I cannot, neither will I forgive him that which he hath committed against me, I will be revenged, &c.
Surely those blind men are ignorant that they do take from God his glory, to whom alone vengeance belongeth, and challenge it to themselves, and so they give up to the devil their own souls, which they have received of God, and ought to render them unto him again, whereunto they are perhaps provoked even with some small or trifling matter: Such kind of men as these ought to set before the eyes of their heart, these words of the gospel, Matt. 18:32, "O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
Neither is it sufficient, if in gestures, signs, mouth, or tongue, thou shew thyself a friend unto him, and forgive him, but thou must do it from thy heart, otherwise God will not forgive thee, yea, thou shalt be driven out of the kingdom of grace; wherefore if, at any time, we have tried the mercy of God towards us, we must also readily pardon our fellow-brethren, which have offended us; for in that respect the merciful Father forgiveth us our sins, that we also should forgive our brethren, and shew mercy towards them, even as he is merciful towards us, and remitteth sin, death, the fault and the punishment. When we shall do this, then are we received into the kingdom of God; for the goodness of God liveth in our hearts, and maketh us also good; Christ sitteth at the right hand of the Father, yet nevertheless he reigneth in the hearts and consciences of the faithful, so that they love, fear, reverence, and diligently obey him, no otherwise than obedient subjects do their king, and in all their doings are made like to him, even as he himself saith, Matt. 5:48, "Be ye therefore perfect, even as your Father which is in heaven is perfect." Now God is perfect in this, that he taketh away and pardoneth our wickedness, defect, sin, and imperfection, that we also may do the like to our brethren; but when we will not do the like, we are driven out of this kingdom, and are made subject to the kingdom of sin, death, and the
devil, as disloyal and disobedient inhabitants of some country are thrust out: Which God of his mercy turn from us. Amen.
All these things may be comprehended in the principal points following:—
1. Christ reigneth when, by faith of the gospel, he worketh the goodness and grace of God in our hearts, and maketh them like unto God.
2. In such a kingdom the conscience enjoyeth peace, consolation and rest, when it understandeth and knoweth that God is merciful unto it, and imputeth not sins.
3. Therefore man beareth all kind of tribulation and affliction, by which sin is scoured, and the force thereof abated: He also endeavoureth to be beneficial unto others, as he himself hath been as it were overwhelmed with the benefits of God.
4. And so the Lord reigneth after two sorts: First, for that he maketh the faithful certain of the grace of God, and remission of sins. Secondly, for that he layeth the cross upon them, that the body of sin may be weakened, and they brought to amendment.
5. He that forgiveth his debtors pertaineth to the kingdom of God, but he that doth not forgive them, remaineth under the kingdom of sin. These things I thought good to speak in this present place concerning the kingdom of heaven, the kingdom of God, or the kingdom of Christ, which is the same; to wit, that it is nothing else but a kingdom, in which thou shalt find nothing but forgiveness of sins. Which kingdom is preached and offered unto us by the gospel; God grant that we may so receive it. Amen.