THE EXALTATION of the kingdom and Priesthood of Christ.  
In certain Sermons upon the 110. Psalm: Preached in the Cathedral Church and city of WORCESTER, in the time of Christmas: anno Domini: 1596.  
By ROB. ABBOT, doctor of Divinity, sometime fellow of Balliol College in Oxford.  
LONDINI, Impensis G. Bishop. 1601.   

TO THE RIGHT REVEREND FATHER in Christ the L. Bishop of WORCESTER, my very good Lord.  
My good Lord, it is now full two years since upon a purpose to review some part of those exercises which I performed in the city of Worcester, I extracted these few Sermons to serve for introduction to the rest. Upon dispatch whereof applying myself not long after to another matter of greater weight, and being thereby as by other occasions hindered from any convenient leisure to deal by myself for the publishing of these discourses, they have sithence lain a sleep, till of late opportunity serving, I found the means to tender them to his hands which hath thus brought them into open light. Since which time being by your Lordship motioned to do that which I had thus begun to do, and having your opinion that therein I should do a service beneficial and profitable to the Church, I was the more comforted in that I had begun, and presumed the rather as before I had intented to commend unto your Lordship's good favour the first fruits of these my reviewed meditations. And therein I account your Lordship to have some special interest, both in regard of the place where they were performed being your own Cathedral Church, as also of myself; who having found that Honourable respect at your Lordship's hands since your first coming to that place, cannot but hold myself always bound to yield a due acknowledgement and confession thereof. Which I could not tell better how to do then by a gift of ink and paper, which yet doth rather crave another favour for the accepting of it, then yield any recompense of the former. But I hope this my labour shall not be unfruitful unto them who at the first were hearers of these Sermons. Who if they reaped any benefit or comfort at the first by hearing, may now renew the same by reading, and more firmly imprint in mind what they then conceived might serve for their edification and furtherance towards God. And although I doubt not but if their regard in hearing were answerable to my care in speaking, they still retain the taste of those wholesome words that were delivered unto them, yet to give them the more full and perfect apprehension thereof, I will endeavour as opportunity may serve to present unto their eyes the things which did once affect their ears, and to make others also partakers of the same. if at least these small beginnings do find that comfortable entertainment both with them and others, as may give encouragement to the rest to follow after. Wherein I can promise to myself no more than the condition of these times will afford, in which their reigneth a nice and wanton humour which delighteth to be tickled with the enticing words of human wisdom, and more respecteth how finely we speak to please the care, then how faithfully to touch the heart. But for my part as in preaching, so in writing, my care hath always been rather to edify the conscience of the godly, then to feed the fancy of the curious, and not to delude men with empty words, but only by convenient words to impress and enforce the matter that I have had in hand. And more than this the Reader may not expect either in this Treatise or any other that hereafter happily may come from me. Which I know shall be pleasing to your Lordship, whose travels have always entirely tended to the saving of souls by implanting them with true faith and instructions of godly life, and by seeking passionately and effectually to enter into the hearts of them to whom you have spoken. Wherein as God hath blessed your labours in other places, so I doubt not but he will also in the place where now you are, as I heartily wish and pray for, as willing to express mine affection to that city wherein I have bestowed the greatest service of my life, and wherein I assure myself that a few names there are at least, I hope many that shall be my crown and rejoicing at the day of the Lord jesus. Of which joy I envy not that any man should be partaker with me, but rather desire to hear of a successor in my place, by whose good means they may be yet further increased and established in the grace of God. Which how necessary a care it is, I think there is no man but seethe, that inwardly weigheth and taketh to heart the state of our days wherein we are so settled upon the lees of those corruptions which are usually bred by long prosperity and peace, as that much work it is, not only to waken them that are asleeepe, but also to keep men from sleeping, when they are once awake. The due consideration whereof if it were admitted would perhaps stir up the devotion of them whom it concerneth to be mindful of their own good. Which I know many of them are, and God I hope by your Lordship's good means will move the rest. With which hope I recommend these remembrances to your Lordship's favourable acceptation, beseeching God so to bless your endeavours and courses as that they may yield glory unto God, and profit to his church, and comfort to your own soul at the coming of jesus Christ. Amen.  
Your Lordships in all love and duty, ROB. ABBOT.   

The first Sermon upon Christmas day.  Psal. 110.1. 
The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool.  

a 1. Tim. 3.16.  GReat is the mystery of godliness, saith Saint Paul; God made manifest in the flesh, etc. God in the flesh, man to be God; one and the same to be both God and man, it is 
b Bernaer. in vigil. natal. dom. ser. 3.  a wonder of the world, nay more than a world of wonders. God higher than the heavens; man of the slime and dust of the earth. God incorruptible and immortal; man nothing but mortality and corruption. God infinite and incomprehensible; 
c 1. King. 8.27.  the heavens and heavens of heavens are not able to contain him; man a handful of worms meat; a few spans are sufficient to describe and measure him. What comparison is there at all betwixt the heavenly majesty of God, and the baseness of vile flesh? And yet the 
d joh. 1.1.14.  word which was God, became flesh and dwelled among us, etc. A mystery unspeakable, the secret of Christian faith, the foundation of Christian hope; the inducement of Christian love, both towards him who being God became man for our sakes, and towards other men for his sake.  
2 The revealing of this mystery to the world we celebrate this day, which by our solemn observation is answerable to that day when as the angel brought that gracious and blessed tidings from heaven, 
e Luc. 2.10.  Behold I bring you glad tidings of great joy that shall be to all people, that this day there is borne unto you in the city of David a Saviour, which is Christ the Lord.  

This Psalm written of Christour Lord, and not appliable to any other.  Of this Saviour, Christ the Lord, was this Psalm written by way of Prophecy, which for the performance of this solemnity I have chosen to entreat of, which although the jews of later times have gone about to wrest to another meaning, yet is so approved and undoubted a prophecy of Christ, that the Pharisees durst not dense it, when 
a Math. 22. ●●. 4●.  being opposed and demanded by our Samour, how it should be seeing Christ is the son of David, that David notwithstanding should call him Lord, saying, The Lord said unto my Lord, they could not answer him a word, whereas the answer had been very easy and ready if they could have denied this Psalm to be meant of Christ. But they knew it could not be otherwise understood, and it was commonly taken amongst them to be a prophecy of their Messias, according to the very evidence of the text itself, which cannot be fitted to any other, but only to Christ our Saviour the son of God. For whereas some of them sithence have construed all these things as spoken in the name of the people of judah concerning David their king, the text itself refuseth that construction, when in those words, sit thou at my right hand, it mentioneth an honour done to him of whom it speaketh, greater than can be fitted to the angels, and therefore much less to be applied unto David. Again, that which is spoken in the fourth verse of the Priesthood, cannot be understood of David who was indeed a king, but never had any thing spoken as touching the Priesthood to appertain unto him, and of whom it cannot be conceived how it should be said; Thou art a priest for ever, etc. Yea there is nothing here spoken whereof we may see in David any more but some little shadow in comparison of that that hath come to pass in jesus Christ.  

The division and parts of this Psalm.  3 Understanding it therefore of him to whom only it can properly belong, we may see many notable lessons contained herein; of the kingdom and priesthood of Christ: of his mighty power and success in the gathering and governing of his Church: of the condition and quality of his people: of his dreadful revengement and wrath to be brought upon all them that resist his kingdom and government. We may for order's sake divide the whole Psalm into three parts: the one concerning the kingdom of Christ in the three first verses: the other concerning his priesthood in the fourth verse: the third concerning his power and victory and triumph over his enemies, 
Three things to be observed in the kingdom of Christ.  from the fourth verse to the end. Again in the first concerning the kingdom of Christ three points may observed. First the investing of him into his kingdom; in the first verse. In the second verse the means and manner how this kingdom is erected and established. In the third verse the quality and continual supply of the subjects of this kingdom.  
4. The investing of Christ into this glorious kingdom is by the word of his heavenly father. The Lord said unto my Lord. Wherein is uttered the everlasting decree and purpose of God for the exaltation of jesus Christ to this excellent glory to sit at the right hand of God. 
God's saying is the manifesting of his everlasting purpose.  For whatsoever God doth, or will do he hath before said it with himself in his secret and unsearchable counsel before the foundations of the world were laid. Now we are here to distinguish him that saith from him to whom it is said, the one termed the Lord; 
The Lord, God the father: my Lord, God the son.  the other my Lord; to import by the one, that is, the Lord, God the father: by the other, that is, my Lord, the son jesus Christ, who according to the 
a Rom. 1.3.  flesh was made of the seed of David, and in that respect was the son of David, but yet called by David himself my Lord, that we may understand that he is somewhat more than that that he was borne of David. For by being David's son, he was but only man, but somewhat there is further for which David speaking of him calleth him Lord, teaching us thereby to acknowledge him to be the son of God. But when speaking of God the Father, 
My Lord, why in, special manner spoken of Christ.  he calleth him the Lord, and speaking of God the Son, he calleth him my Lord, as thereby to import some more special and nearer bond and respect betwixt the son and us, he doth it not to bar us from calling God the father our Lord also, but thereby giveth us occasion to consider that all that communion and fellowship which we have with God the father, thereby we are his people, and he is the Lord our God, ariseth from the son, and standeth in the son, so that no otherwise can we call God our Lord and our God, but as with Thomas we can first say unto jesus Christ, 
b joh. 20.28.  Thou art my Lord and my God. For whosoever is excluded from the son, is excluded also from the father. 
c 1. joh. 2.23.  Whosoever denieth the son, saith Saint john, the same hath not the father. And the son himself telleth us; 
d joh. 14.6. God no otherwise good and merciful unto us but in his son jesus Christ.  I am the way, the truth, and the life. No man cometh unto the father but by me. God is good & gracious, full of mercy and compassion, full of bounty and kindness, but the fountain of all this goodness is stopped and shut up against us, but as it is opened unto us in the son of God. Whereby we may conceive how little good they have reaped by their speculations concerning God that have lived without the knowledge and faith of jesus Christ. They have carried great credit and reputation of wisdom and learning in the world, and have been accounted divine men, and indeed have uttered many excellent and worthy sentences concerning the divine nature, his wisdom and power, his justice and mercy, and our duty and devotion towards him. But they spoke only as it were by hearsay, and those sentences were but only weak and languishing imaginations, the authors whereof sought rather to gain glory unto themselves by speaking of God, then to glorify God of whom they spoke. Albeit howsoever they spoke them, and how far soever they apprehended what they spoke, yet what comfort of conscience received they thereby? what peace towards God? what persuasion of God's love towards them? what assurance of the forgiveness of sins? what were they the nearer unto everlasting life? surely nothing at all, because they were without Christ, who only is the ladder by which life descendeth from God to us, & we ascend to live with God. 
The necessity of the knowledge of Christ.  And hereby we may see how necessary a thing it is for us to understand the mystery of jesus Christ, not thinking it sufficient, as many do, historically to know, and formally of custom to celebrate the memory of his birth and death, and resurrection, and ascending into heaven, but searching out the fruits and effects thereof; inquiring after that grace and salvation which he hath brought unto us thereby; that so we may know what cause we have of this solemn rejoicing, and our rejoicing may be not only according to the flesh and outward man, but much more inwardly in spirit and conscience, whilst that being assured that Christ is our Lord, we find in him comfort of peace towards God and of the forgiveness of our sins, and certain hope of the favour and love of God towards us both in life and in death by that mediation and atonement that he hath wrought.  

Christ's demeaning and abasing of himself to make atonement for us.  5 Which atonement that he might work, he would become of the son of God, the son of David: both ways a king's son; according to his Godhead the son of the great king of heaven and earth: according to his manhood the son of king David: but yet both in his birth & life and death, far demeaned beneath all kingly state, the tabernacle of David being now fallen down, & only the ruins thereof remaining: the branches and arms of that goodly tree being now cut off, & only the root or stump left as it were in a dry and barren ground. Marry his mother of the house of David is married to joseph, of the house of David also, but of no better state but a poor carpenter, and of so small estimation, that in the city of David, for his wife, yea being with child, great with child, yea traveling with child and child bearing, he could find no better entertainment but that the mother must be chambered in a stable, and the child cradeled in a cratch or manger, as if they had been to base to receive that common courtesy that in such a case is vouchsafed to the meanest, and other men's horses were to be thought worthy of as good place as they.  

The profitable learning of Christ beginneth at his humiliation and weakness.  6 Now here are we to begin in the learning of Christ, if we will learn him fruitfully and to our comfort. If we begin at his majesty, it will confound us: if we first look to the brightness of his glory, it will blind our eyes, his terrors shall make us afraid, and we shall not dare to come unto him. And therefore some whilst they have immediately fastened their eyes upon the highness and majesty of Christ sitting at the right hand of God, have been discouraged and driven away from him, & whereas he is our only mediator to bring us unto God, have devised and set up other mediators to bring them unto him. This was the error of Popery which embraced the story of Christ's incarnation and death, but never taught the use thereof; and left men in an opinion as if Christ according to the manner of earthly princes, were of that austerity and stateliness, that they might not presume directly to come unto him, but must use the solicitation and intercession of other saints that were near about him. But from this error we shall be free, if we begin with Christ where we ought to do. We must acquaint ourselves with him in his weakness, and then he shall not seem dreadful to us in his strength: we must be conversant with him in his humility, and that shall minister unto us boldness to go unto him in his glory. If we scorn to sit with him in the stable, and to learn of him in the manger; if we neglect the comfort that we should receive by his humbling & abasing of himself for our sakes, the beams of his glorious light sitting now in the majesty of the godhead, shall seem unto us as flames of fire ready to consume us if we approach unto him. As therefore we know how we ourselves are borne, little and weak, and so grow from infancy to childhood, and from childhood to ripe age and full strength, even so must Christ have his beginning and proceeding in us. We must embrace him swaddled in the manger, and grow up with him even from his cradle and childhood, and continue the decourse of his whole life, and see therein how, as Hilary saith; 
a Hilar. de Tri. lib. 2.  Omnes naturae nostrae contumelias transcurrit; He ran through all the contumelies and disgraces of our nature. We must behold him 
b Esa 53.2.  without form or beauty, 
c Psal. 22.6.  a worm and no man, the scorn of men and contempt of the people, poor and despised, in meaner state than the 
d Math. 8.20.  foxes that have their holes, and the birds of the air that have their nests, whereas he had not where to rest his head, 
e Esa. 53.3.  a man full of sorrows, having great experience of infirmities, worn and spent with watching, fasting, and traveling; continually bearing the reproaches and gainsayings of proud men, bought and sold by treachery and falsehood, calumniously and slanderously accused, condemned, spitted at, crowned with thorns in mockery and derision, nailed to a cross, accounted with thieves and murderers, pierced with a spear, imprisoned in the grave. The beholding of these things shall prepare and fortify our sight, that with eagles eres without dazzling we may look upon this 
f Mal. 4.2.  sun of righteousness, now shining in his strength. For we thus conceive that Christ having undergone all these things for our sakes, and being ours in his birth, and in his life, and in his death, is ours also now that he is raised again from the dead, and 
g Rom. 8.34.  that he sitteth at the right hand of God to make intercession for us, and therefore that 
h Heb. 4.14.  having so great an high priest for us entered into heaven, and 
i ibid. 9.24.  appearing in the sight of God for us, even jesus the son of God, we may with boldness go unto the throne of grace, to receive mercy and to find grace to help in time of need. And thus shall we be enabled to bear 
k 2. Thess. 2.8.  the brightness of his coming, and 
l Luc. 21.28.  to lift up our heads for joy that our redemption and full deliverance is at hand, when other men shall be at their wits end with perplexity and fear, and shall say 
m Apoc. 6.16.  unto the mountains and rocks, fall upon us and hide us from the presence of him that sitteth upon the throne, etc. Now then let Martion the heretic object that those infirmities and weaknesses, those afflictions and indignities that we have spoken of, are matters not beseeming or befitting the glory of God, and and we will answer with Tertullian, 
a Tertul. count Marcio. lib. 2.  Totum Dei mei penes vos dedecus sacramentum est humanae salutis. All that you account the reproach and disgrace of our God, is the sacrament or mystery of man's salvation. It is for man's behoof whatsoever he undertook unworthy of himself. 
b Hilar. de Trinis. lib. 2.  Humilitas eius nostra nobilitas est, contumelia eius honor noster est, saith Hilary. The humbling of him is the ennobling of us; his reproach is our honour. This is the foundation whereupon we build ourselves to heaven: in this humiliation and weakness of jesus Christ are contained the infinite riches of grace and life.  

What was the occasion of Christ's abasing and bumbling of himself.  7 But what was it in man that caused the son of God to take upon him this disgraced and despised state? It was namely the sin of man. Woonderest thou that such indignity should befall unto the son of God? Remember thyself, humble thyself before the Lord and say: It was my sin that caused the Lord of glory to take upon him reproach and shame. There could not be found in heaven or earth any other expiation of my sin, but that the son of God must demean himself to suffer things unworthy of God to make atonement betwixt God and me. And when thou art come so far, go on yet and say: Shall I cherish sin in me that brought all this wrong upon the son of God? Shall I think lightly of that iniquity and uncleanness, which was so great with God that nothing could satisfy for it, but the blood of his only begotten son? Shall I bestow my life and days in vanity and unrighteousness, which I understand was so dearly bought to he hallowed unto God? Thus, I say, we should bethink ourselves, and with such meditations busy ourselves this solemn tune, which now we see, specially in the greatest houses, not without great sin, wholly in a manner destinated to excess of vanity and folly, of wild and unbridled behaviour, as if we rather kept the profane and licentious festivals of Bacchus and Apollo, than a wholly remembrance of jesus Christ.  
8 Hitherto we have seen the humbling of David's Lord: now let us see his exaltation and glory. 
The exaltation of Christ to sit at the right hand of God.  For unto him thus humbled, God the father is brought in saying; sit thou at my right hand, etc. Whereby is signified the lifting up of the man Christ to the participation and fellowship of the majesty and glory of God, and to all height of dignity, power, primacy over all creatures both in heaven and earth. 
The sequel of humiliation and glory both in Christ and and us.  In which consequence of humility and glory in the person of jesus Christ we see what our way must be to that heavenly glory and bliss which we desire. For we must be made 
a Rom. 8.29.  like unto the image of the son of God, not only in the end, but also in the means and way that leadeth thereunto. We must be humbled with him, that with him we may be exalted: we must 
b 2. Tim. 2.11.12.  suffer with him, that we may reign with him: we must die with him that we may live with him: we must 
c Heb. 13.13.  with him be partakers of reproach that with him we may be partakers of glory: we must with him bear the cross and crown of thorns, that with him we may wear the crown of everlasting life. If we refuse his company in the one, he will exclude us from being partners with him in the other. As it is said of Christ the head. 
d Luc. 24.26.  These things ought Christ to suffer and so to enter into his glory: so it is said of us that are the body; 
e Act. 14.22.  By many tribulations we must enter into the kingdom of God. As Christ was 
f Heb. 2.10.  consecrated the prince of our salvation through afflictions; so our 
g 2. Cor. 1.6.  salvation is wrought in enduring the sufferings of like afflictions. But there is comfort of these tribulations and sufferings, for that they contain the hope and assurance of so blessed reward, inasmuch as therein 
h Rom. 5.2.3.  we rejoice under the hope of the glory of God. And therefore as Christ 
i Heb. 12.2.  for the joy that was set before him endured the cross and despised the shame, so must we, looking unto him as the author and finisher of our faith, with willing minds, when the Lord will, bear the 
k 2. Cor. 4.17.  momentary and light affliction of this time, as which bringeth an excellent and an eternal weight of glory, whilst we look not upon the temporal things which are seen, but upon the things eternal which are not seen.  
9 The reward of glory that is here assigned unto jesus Christ having now gone through all his sufferings, and accomplished the work and service of our redemption is to sit at the right hand of God. The fulfilling whereof Saint Mark declareth, telling us that after his resurrection having spoken unto his disciples 
a Mar. 16.19.  he was received into heaven and sat at the right hand of God. Which is an honour peculiar unto the son of God. The highest angels are not high enough to be partakers of this glory: for 
b Heb. 1.13.  to which of all the angels hath he said at any time, sit thou at my right hand, etc. Now this phrase of speech borrowed from human and civil use, 
What is signified by Christ's sitting at the right hand of God.  attributeth unto jesus Christ an excellency both of majesty and power. Majesty imported first in the very term of sitting. Which is not used is properly to determine any certain position or gesture of body, but figuratively to note an eminency of dignity and honour. For to persons of majesty and honour it belongeth to sit, when others stand that are of inferior place. And thus is it oftentimes used in the Scripture, as touching God himself, and namely, of many places to allege one, Dan. 7. where it is said, that 
c Dan. 7.9.10.  the thrones being set up the Ancient of days did sit: thousand thousands ministered unto him, & ten thousand thousands stood before him. Thus the honour which jesus Christ shall do unto his saints, we find expressed also by this term of sitting: 
d Apoc. 3.21.  To him that overcometh will I grant to sit with me in my throne, etc. But Christ is not said only to sit, but to sit at the right of God, which is never affirmed of the saints. Now the right hand according to use of nature, signifieth power and strength: according to civil use it importeth pre-eminence and honour. The right parts naturally are the nimbler and stronger; the right hand then the left. And therefore more commonly & more fitly, we use the right parts then the left, and find them pliable and able to many matters, to which the left do us little steed or none at all; and we hold it a preposterous and unorderly perverting of nature's course, and an unsightly thing when by evil custom a man hath his left hand more easy and ready for his use then his right hand is. And this strength of the right hand the holy Ghost hath relation unto, when to set forth the special power of God exercised in any glorious work, it expresseth the same as performed by his 
e Psal. 98.1. & 118.15.16.  right hand, as in infinite places of Scripture we may observe. In civil use it is a matter of honour to be set at the right hand. He that sitteth at the princes right hand, is deemed to be next in honour to the Prince. And in this regard 
f 1. King. 2.19.  Solomon sitting on his throne, caused a seat to be brought for his mother coming unto him, and set her at his right hand. And unto this alludeth that speech concerning the spouse Psal. 45. 
a Psal. 45.9.  At thy right hand did stand the Queen in a vesture of gold, etc. Whereby is imported the singular honour that Christ doth unto his spouse the church. Whether way soever we understand the right hand, Christ sitteth at the right hand of God in all most full brightness of the glory of God, and in all sovereignty of power and dominion over all creatures both in heaven and earth: so that the godhead in the man jesus Christ ruleth and governeth all things; administereth, guideth, & maintaineth the church purchased by his blood, and to be short executeth all judgement by his hand. Whereupon it is said, john. 5. 
b joh. 5.27.  The father hath given him power to execute judgement in that he is the son of man, and Act. 17. 
c Act. 17.31.  He will judge the world in righteousness by that man whom he hath appointed. The man jesus Christ saith: john 17. 
d joh. 17.5.  Glorify me O father with thine own self, with that glory which I had with thee before the world was. The man jesus Christ saith Math. 28. 
e Math. 28.18.  All power is given unto me both in heaven and earth. Of jesus Christ concerning his manhood it is said, 
f Eph. 1.20.21.  Ephes. 1. God hath set him at his right hand in heavenly places far above all principality, and power, and might, and dominion, and every name that is named not in this world only, but also in that that is to come, & hath made all things subject under his feet, etc. And again, Phil. 2. 
g Phil. 2.9.  God hath highly exalted him, and hath given him a name above every name, that at the name of jesus every knee should bow both of things in heaven and things in earth and things under the earth, etc. Behold this is our Saviour. It is not without cause that we put our trust in him, who is able to do all things for us, because 
h Math. 11.27. john 3.35. What comfort we have by Christ's sitting in heaven in our flesh.  all things are committed unto him. And thus hath God exalted and honoured our nature and flesh in the person of jesus Christ, that we may not doubt now but that there is a way prepared for us into heaven, seeing that our flesh is sitting at the right hand of God. Let it not dismay us, that our flesh is here subject to the cross & tribulation, that it is afflicted with hunger & thirst, worn out with travel and labour, dried up with weeping and tears, vexed with sickness and pain, fainted with heat, deadded with cold, tortured and slain with fire and sword, cast into the pit and consumed to dust and ashes. jesus Christ in this flesh of ours endured hunger and thirst; was humbled and afflicted with fasting and weeping, was exercised with sorrow and pain; he was buffeted with fists, scourged with rods, pricked with thorns, pierced with nails, wounded with spear, appalled by death, shut up in the grave; and yet the same flesh now sitteth in heaven at the right hand of the majesty of God. And in what condition? 
a Tertul. de resurrect. carnis.  Pignus totius summae illuc quandoque redigendae. As a pledge, saith Tertullian, to assure that the whole remainder of our flesh shall one day be brought thither. Whereupon he notably inferreth: Fear not flesh and blood, ye have in Christ taken possession of heaven and of the kingdom of God: or if any deny heaven to you, let them deny Christ himself to be in heaven. O son of God, the everlasting brightness of the glory of God, what was there in corruptible flesh that should move thee to have that respect unto it, that thou shouldest thus lift up the dust of the earth, and exalt it above the highest heavens? what could flesh profit thee or do thee good, that thou shouldest vouchsafe unto it so great a blessing? But this was his mercy and love towards us, when there was nothing in us that might deserve his love, that we might learn to honour him that hath so highly honoured us, and might understand that these bodies of ours redeemed with his most precious blood, and called to the hope of so great glory, are of more sacred and precious account then that they should be prostituted unto sin, and made brothel houses of filthiness and uncleanness, and abused to be made the iustruments for the performing of our unlawful and sinful desires. It should be always a strong reason to move us to the sober and holy usage of our bodies, to remember that Christ in our flesh sitteth in heaven, and our bodies are appointed to sit with him: for how shall we think them to be meet for heaven, if we by wilful sin disgrace them, and make them viler than the earth? 
The majesty of Christ sitting at the right hand of God an assurance of safety both to the Church in general, and to all the members thereof.   
10 Now this height, and majesty and power of jesus Christ serveth also to give us comfort and assurance of safety in all dangers, both of the church in general, and in special of ourselves. In the shake of the world; in the totter and staggerings of empires and kingdoms in the mutations and alterations of states and common wealths; in the midst of the whirlwinds and storms and tempests of troubles, at the sight whereof the world standeth amazed, and under the burden whereof it groaneth, yet Christ still sitteth at the right hand of God, and in all things interposeth his hand and by his divine providence and wisdom so governeth all things, that howsoever things seem to go by hap and at all adventure, without the steadfast guiding of any directing hand, yet indeed there is not so much as the moving of a foot, or the stroke of a hand, or the falling of a hear, wh●ch is not disposed by his hand to certain ends, and those profitable and necessary for the glory of his name, and for the salvation of his elect. And therefore be not afraid for that thou seest 
a Psal. 2.2.  the kings of the earth standing up and the rulers advising and laying their counsels as sure foundations against the Lord and against his Christ. They cannot prevail against the right hand of God. The ship of Christ may be tossed with waves but it can never be drowned. The bush wherein the Lord is may burn, but it cannot be consumed: the house of the Lord being builded upon the rock, may be assailed with the winds, but it cannot be overthrown: the vineyard of the Lord may be hewed and cut, but it can never be displanted. jesus Christ sitting at the right hand of God, he hath planted it, and 
b Esa. 27.3.  he keepeth it night and day that it may grow for ever. And this is the comfort and establishment of every faithful soul, that he liveth under the band & protection of him that sitteth at the right hand of God. Fear not thou believing man. Sin tempteth, the devil rageth, the world hateth, the wicked persecuteth thee: but fight valiantly against all with most assured trust of victory and conquest, because thou fightest under the banner of him that sitteth at the right hand of God. He is thy Saviour; he is thy Redeemer: he hath power to preserve thee, and will never suffer thee to be cast away. But thou wicked man, thou enemy of religion, and of the Gospel, thou that laughest and mockest at the service of jesus Christ; thou that grindest thy teeth, and gnawest thy tongue for anger to see the success of the Church, and the growth of true religion, do thou I say, tremble and quake for fear. For at whom dost thou spurn? whom dost thou fight against, but him that sitteth at the right hand of God? Thou beatest thyself against the rock, and must needs be broken in pieces: thou kickest against the pricks, and hurtest thyself. Thou canst not prosper, thou canst not prevail. Christ shall have the victory: the triumph shall be Christ's: he sitteth at the right hand of God until all his enemies be made his footstool.  
11 Where the particle (until) noteth not any period or point of time when Christ shall cease to sit at the right hand of God, for he 
a Luc. 1.33.  shall reign over the house of jacob for ever, and of his kingdom there shall be no end) but it determineth a time and day when all the foes of Christ shall certainly be brought to utter and everlasting confusion thenceforth never to rile or to stir again. Now they are Christ's foes and enemies, 
Enemies of Christ how understood.  as S. Austen sayeth, 
b August. de civit. dei. lib. 12. cap. 3.  Resistendi voluntate, non potestate nocendi: For their will in resisting and rebelling against him, not for any power or ableness they have to hurt him. And they are his enemies not only by dealing against him in himself, but also by practising evil against those that are his, for he hath made us one with himself: he hath taken upon him our person and our cause. 
c August. in Psal.  Caput & corpus unus est Christus, sayeth S. Austen. The head and the body together make one Christ. And therefore our enemies are his enemies; they that persecute us are persecutors of him, they that hate us, are reputed to hate him; so that the afflictions of the Saints and faithful are called by the holy Ghost 
d Phil. 3.10. Col. 1.24.  Christ's afflictions, 
e 2. Cor. 1.5. 1. Pet. 4.13.  the sufferings of Christ, 
f Gal. 6.17.  the marks of the Lord jesus, 
g Heb. 11.26. and 13.13.  the reproach of Christ, 
h 2 Cor. 4.10.  the dying of Christ. Christ in himself died but once, and 
i Rom. 6.9.  being raised from the dead dieth no more; death hath no more dominion over him. But yet he is said after a sort to die again in them who for his sake are put to death. This is the fellowship that we have with Christ, who by faith are joined unto him: to our comfort, for that howsoever our cause be neglected with men, yet with God it shall not go without regard, because it is the cause of Christ; and to the terror of our enemies, for that by dealing against us, they fight against Christ, and procure unto themselves the wrath of so great and so strong an enemy.  

Enemy's corporal and spiritual.  12 These enemies are either corporal or spiritual, for that spiritual enemies are here also to be understood appeareth by the application that the Apostle maketh of this place. 1. Cor. 15. where citing the same, he reckoneth death for one of those enemies that are to be destroyed, saying 
k 1. Cor. 15.26.  the last enemy that shall be destroyed, is death. But whether corporal or spiritual enemies, all shall be subdued unto Christ, all shall be brought in subjection unto him. Which the Prophet here importeth by this that they shall be made his footstool. Whereby is imported an extreme and utter abasing, 
What is meant by being made the footstool of Christ.  and bringing down of all the power and pride and glory of them that are adversaries to the kingdom of Christ, an abridging and breaking of every arm that is lifted up against him. Treading under foot in the holy Scriptures signifieth full and perfect victory and conquest and that with all ignominy and reproach. When the Prophet under the figure of Babylon will signify the utter confusion of the enemies of God's Church, he saith; 
a Esa. 26.6.  The feet shall tread it down; even the feet of the poor and the steps of the needy. When josuah had discomfited the five Kings of the Canaanites and had caused them out of the caves where they had hid themselves to be brought unto him, he called all the men of Israel and said unto the 
b josu. 10.24.  chief of the men of war, Come, set your feet upon the necks of these kings; whereby he gave token of victory not only achieved against these, but to be achieved against the rest of those wicked nations, according to the words of encouragement which he addeth for declaration of this sign; Be strong and of good courage, for thus will the Lord do to all the enemies against whom ye fight. When our Saviour Christ would signify the utter desolation and overthrow of jerusalem, he sayeth, 
c Luc. 21.24.  jerusalem shall be trodden under foot of the Gentiles until the time of the Gentiles be fulfilled. Thus therefore when it is said that Christ shall make his enemies his footstool, and so tread them under foot, we understand thereby that he shall conquer them and cast them down, shall disarm them of all their power, expose them to infamy and shame, set them forth to derision and scorn, and in a word shall bring upon them utter confusion, that they shall be no more able to rise against him, than the footstool is to rise against him that treadeth upon it.  
13 Now the full accomplishment hereof appeareth not until the day come that jesus Christ shall come to judge both quick and dead, but yet even since the time that he took possession of the right hand of God, he hath not ceased to give unto his Church some experience and taste of this glorious power, in fight against them that have fought against him, striking the Sceptre of Princes in pieces, and casting their crowns to the ground, bowing down their backs and making them spectacles of infamy and confusion that have shed the blood of his saints, and magnified themselves against his church. What should I here discourse unto you of the Herodes, and pilate's, nero's, Deoclesians', Maximines and other tyrants and persecutors of Christ and his Church; upon whom the revenging hand of jesus Christ hath so apparently and pregnantly showed itself, that the world could not but give glory unto God and say, 
a Exod. 8.19.  It is the finger of God; 
b Psal. 118.23. The enemies of Christ overruled to serve for the use and good of him and his.  this is the Lords doing, and it is marvelous in our eyes.  
14 To leave this to his proper place in the end of this Psalm, what shall I say moreover that howsoever satan bend himself and practise his malice against the kingdom of Christ; and his instruments even some at the mouth for very mad rage and fury against the church, intending the utter extirpation of the name of it, and therefore infinitely butchering and killing both men and women, old and young, high and low that do take in their mouths the testimony of jesus Christ, yet Christ always hath his hook in their nostrils, and sitteth at the stern of their malice, limiting their power, overruling their purposes, ordering all their courses in such sort that they can do nothing but what he seethe to be expedient and profitable for his? 
A footstool for ease and help.  And as the footstool serveth for the ease and help of him that useth it, until being passed use it is hewed in pieces to be cast into the fire, even so the enemies of Christ and his kingdom, though they conceive not so themselves, nor appear so unto us, yet are forced to serve for the benefit and good of gods elect, until God having done by their hand what he thinketh good, they be cut off by the sword of his judgement and cast into everlasting fire. Valerianus the emperor of Rome a most bitter and deadly enemy to the faith of Christ, using all most barbarous and savage cruelty towards them that professed the same, by the just judgement of him whom in his members he thus persecuted, was overcome and taken in battle by Sapores the King of Persia, who pulled out his eyes and bound him in chains, and led him about with him as a prisoner, and when he was to ride, used him for a footstool, and trod upon his back, to take advantage to get the more easily to his horse; and in the end caused his skin to be flaied off, and his body to be sprinkled with salt, and so made him die the same cruel death wherewith he had before martyred many innocent and righteous persons only for the profession of Christian faith. Behold here as in a glass, how Christ maketh his enemies subject and servant unto him: from the beginning he telleth us 
a joh. 16 33.  I have overcome the world; 
b 12.31.  the prince of this world is cast forth: and Saint Paul saith: 
c Col. 2.15.  He hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them by his cross. The enemies than are overcome already, and all the power that is against us, is but as the struggling and striving of a conquered adversary; which though he be overcome, is suffered for a while to live for the use and advantage that is to be made of him. He hath pulled out their eyes; they see not their own ways: their 
d Esa. 37.28.  going out and coming in are directed by his hand. He hath chained them up; they cannot stir further than he giveth them the liberty of the chain; he hath broken their arms; they strike and cannot kill: he hath stricken out their teeth; they bite and cannot hurt; and whilst they mind nothing but the fulfilling of their own malicious and wicked designments, they are made will they, nill they, by the secret and most mighty hand of Christ to serve for the setting forth of his majesty and power and providence; for the furthering of the piety and faith of his elect in this world, and their salvation and glory in the world to come. Even satan himself the captain of these rebels and enemies of jesus Christ is made his vassal and slave, and lieth at his foot as a dog fast tied, not to stir but at his pleasure. And because the victory of Christ is ours also in him, 
e Rom. 16.20.  the God of peace treadeth satan under our feet. He is made an instrument to further our salvation. 
f 2. Cor. 12.7.  The buffet of satins messenger are used to keep us from being exalted by pride, lest by pride we should fall away from God. 
g Ambros. de pae●●en. lib. 1. cap. 13.  By the commandment of Christ, saith Saint Ambrose, the devil is made the keeper of him whom he thinketh to make a prey. Even against his will he secondeth and serveth the will of the God of heaven. He is deluded, and in his biting woundeth himself, and armeth against himself him whom he thought to weaken and overcome. He causeth vexation to the body but to the preservation of the soul. Thus this viper hangeth at our hands and yet woundeth us not; we put our hand into the hole of this asp, and he stingeth us not: we drink of his deadly poison and it hurteth us not; nay of his poison is made a spiritual treacle and preservative against poison. Now if the case be thus with satan himself the head, much more shall it be so with his members. They are trodden under the feet of Christ, and cannot be hurtful unto us. Whilst they lad us with reproaches, they honour us: whilst they afflict and vex us, they put palms into our hands, and crowns upon our heads, and garments of righteousness upon our backs, and the night of their persecutions maketh the stars of Christian virtues, and of the graces of God to shine the clearer in us, to the glory and praise of God. So it is with the rest. Sin itself is the drawing on of righteousness; the world is the subject and matter of our victory and glory; the curse an occasion of blessing; the 
a Gal. 3.24.  Law a schoolmaster to Christ; death the gate of life; the grave the putting off of mortality and corruption. To be short, 
b Esa. 11.9.  There shall be nothing to hurt or to destroy in all the mountain of the lords holiness: 
c joh. 10.28.  nothing to pull the sheep of Christ out of his hands: but 
d Rom. 8.28.  all things work together for good, and for the best to them that love God. And why so? Because all the enemies of Christ, that is to say, all our enemies are become his footstool, and in him a footstool unto us. And thus shall Christ's enemies serve for his use & for the use of his Church, until the day come that that which is here prophesied shall be perfectly fulfilled, when all the enemies of Christ, now already overcome, shall be utterly destroyed and abolished; when there shall be none to tempt us, none to trouble us; when sin shall be quite done away; when 
e Revel. 20.10.14.  the devil and the beast, and the false prophet and death and hell shall be cast into the lake of fire, that burneth for ever; when 
f Reu. 7.16.17. & 20.4.  God shall wipe away all tears from the eyes of his: when they shall hunger no more, thirst no more; when the sun and heat shall no more light upon them, and there shall be no more death, nor sorrow, nor crying, nor any more pain, but 
g 1. Cor. 15.28.  God shall be all in all.  
15 To conclude, 
h Psal. 74.3.  God will for ever destroy every enemy that doth evil to his sanctuary, all tyrants & persecutors & oppugners of his Church. Howsoever they seem to have power in their hands even at their own will, yet Christ sitteth above them at the right hand of God; they shall be made his footstool, confusion shall be their portion, as in all ages God hath showed, and will show unto the end, and specially in the end, as remaineth further to be spoken at the end of this Psalm. God the father grant unto us for his well-beloved son jesus Christ his sake, the grace of his holy spirit, whereby through the knowledge of his holy word we may framed to the obedience of his holy will, that we may serve him faithfully and truly according to his commandment the whole course of this life, that when it shall please him to take us out of this mortal life, we may be made partakers of that eternal life and blessedness which he hath promised in the world to come through the same jesus Christ our Lord. To God the father, God the son, and God the holy Ghost, be all honour, glory, praise, dominion, might, majesty, and power, both now and for evermore: Amen.   

The second Sermon the same day in the afternoon.  Verse 2. 
The Lord shall send the rod (or sceptre) of thy power out of Zion: be thou a ruler (or bear thou rule) in the midst of thine enemies.  
IN the former Sermon we have seen the son of David installed and enthroned to the seat and majesty of his kingdom. In this second verse is set forth the means whereby, and the manner how this kingdom is founded and established. 
Four things to be observed in the second verse.  First therefore we are to observe from hence what it is whereby the subjects of this kingdom are gathered unto jesus Christ, and governed under him, which is, the rod or sceptre of his power. Secondly from whence this sceptre proceedeth: the Lord shall send it. Thirdly whence it hath his gooing forth: out of Zion. Fourthly what success and work it hath: he thereby beareth rule in the midst of his enemies.  
2 Now we see Christ here brought in imperial manner, bearing his sceptre in his hand: for the sceptre is one of the ensigns of princely majesty. 
The sceptre an ensign of princely majesty.  monarchs and kings are wont to wear in their hand a rod or sceptre in token of sovereign and royal authority, and thereby to import, that they in respect of whom they are kings, are under their power, and subject to their stroke. Thus therefore jesus Christ whom God hath exalted and lifted up to be the Monarch and Lord of the whole world, and hath assigned unto him all power both in heaven and earth, is said to have his sceptre, whereby he doth exercise and declare his power for the building up and governing of his Church. Which sceptre is called in the Psalm, 
a Psal. 45.6.  the sceptre of his kingdom, whereby namely he exerciseth and administereth his kingdom. And that we may understand what this sceptre is, it is called also 
b Esa. 11.4.  the sceptre or rod of his mouth, which in the same place and elsewhere is termed also 
c ibib. & 2. Thess. 2.8.  the breath of his lips; the breath of his mouth. Now what is it that proceedeth from the mouth and is form with the breath but only the word? The word of Christ therefore is the Sceptre of his kingdom. 
The Sceptre of Christ is his word. The word of of Christ why called the Sceptre of his power.  And it is here called the Sceptre of his power, because therein appeareth his might and power working great and wonderful things beyond the opinion and expectation of the world. Which we may observe both in the course and passage that this word hath had through the world, and in the special effects and works that it hath wrought and doth work in this passage.  

The power of Christ appearing in the passage of his word through the world.  3 We see how in the beginning it went forth as the Sun: no power could hinder the going of it. It was put into the mouths not of Philosophers and Orators, but poor fishermen, and tentmakers, and toulegatherers, and by their hand, being men of no commendation to the world, subdued more nations to the kingdom of Christ, than sword and battle could ever bring in subjection unto the great Empire of Rome. The world did strive against it, and it overcame the world: the Sceptres of Princes struck at it to beat it down, and Princes sceptres gave it way whether they would or not. They bond the preachers of it, but itself was as the wind which cannot be bound nor stayed from his course. Neither policy, nor strength could hinder it but that it overthrew their customs, cast down their idols, stopped the mouths of their oracles, and wrested from their devils a confession of the power of God, and so went on with victory and triumph till it had set up the kingdom of Christ in the utmost coasts and borders of the earth. And have not our own eyes, men and brethren, seen the experience hereof in these latter times, when Emperors and Princes and Popes and Prelates and the multitude of the world laboured to put out the the light of the gospel beginning again to shine amidst the darkness of Popery and by all their labour could avail nothing? They had countenance and counsel and strength: they persecuted the professers of the Gospel with horrible persecutions; they dulled their swords with slaughter, and danced their horses in blood; but nothing would serve their turn: the dint of their swords entered not so deep into men's bodies, as the word of Christ did into their souls, raising up still a new offspring unto Christ to upbraid their folly and madness in raging and fight against God.  

The divers effect of the word of Christ.  4 But the power of this word appeareth further in the several effects that it worketh both 
a 2. Cor. 2.15.  in them that are saved, and in them that perish, being to the one the savour of death unto death, to the other the savour of life unto life, as the Apostle speaketh, for we must know that the Sceptre and kingdom of Christ hath under the imperial stroke thereof two sorts of men: the one loyal and loving subjects; the other traitorous & wilful rebels. 
The power of the word of Christ as touching reprobates and wicked men.  To the one it is a Sceptre of gold to govern them: but it is a Sceptre of iron to destroy the other, for of rebels and wicked men the Prophet saith: 
b Psal. 2.9.  Thou shalt smite them with a rod or Sceptre of iron and shalt break them in pieces like a potter's vessel. The word of Christ is indeed unto them as 
c jer. 24.29.  a hammer to break them in pieces, as 
d jer. 5.14.  a fire to burn and consume them: as 
e Revel. 19.15.  a sword to kill them and cut them off: as 
f jer. 25.15.  a potion of wrath to poison them, and as a mighty tempestuous wind sent forth in anger from the Lord renteth and overthroweth the tall and mighty trees, and turneth them up by the roots, so the word that proceedeth out of the mouth of God undermineth the foundations of the wicked, & casteth their houses down upon their heads, and after it is once gone forth, never ceaseth, as a canker fretting and eating upon them, until it have quite consumed them to nothing. Yea and in the mean while howsoever words seem to be but wind, yet this wind of the Lord oftentimes, we see, astonisheth the hearts of such reprobates and castaways, appaleth their faces, convinceth and frighteth their consciences, confoundeth their understanding, and as an arrow in their sides galleth and vexeth them; they seek to pull it out and it will not be, but as a fury it followeth them, and tormenteth them; and as the sheep tangled in the briars, the more they stir, the faster they are tied, and the deadly poison, which they have conceived, they strengthen more and more to their own destruction. To be short, as the sentence of the judge is the death of the malefactor upon whom it is pronounced: so the word of God is the death of the wicked man, it bindeth him fast with the cords of judgement, it kindleth a fire round about him which 
g Esa. 30.33.  the breath of the Lord like a river of brimstone causeth to burn for ever. This is the Sceptre of Christ, this is the power of his word: Let us not resist it, let us not despise it, lest the judgement thereof fall upon us, as the stone of a mighty rock to grind us to dust and powder. Let us not deceive ourselves. Our pomp and our pride will not bear us out against the hand of him that sitteth at the right hand of God. We are but flesh, the edge of his sword will easily pierce us: we are but dust and ashes; the breath of his displeasure will easily blow us away, and we shall come to nought. If the sweetness of earthly things have so enchanted & bewitched our taste that we find no sweetness in the comforts of the word of life, if we set more by 
a Num. 11.5.  the Leeks and Garlic of Egypt, then by angel's food, the heavenly Manna: he will fill our mouths with gravel and sand; and gall and wormwood, that is, bitterness and sorrow shall be our end.  

The mighty power of Christ in his word for the saving of his elect.  5 Again the power of this sceptre and word of Christ appeareth no less for the saving of his elect. The Apostle calleth 
b Rom. 1.16.  the Gospel, the power of God unto salvation, and the 
c 1. Cor. 1.21.24.  preaching of the cross of Christ, the power of God, and the wisdom of God to save them that believe. Hereby he calleth us, converteth us, quickeneth us, feedeth us, comforteth us, stablisheth us, and guideth us to himself. Hereby he dissipateth and scattereth the mists of ignorance and error, enlighteneth the blind eyes, subdueth proud and rebellious affections, softeneth the stony and unpearceable hardness of men's hearts, changeth lions and wolves and bears and tigers into meek and harmless lambs and dooves; worketh in man another nature, another disposition, another will, another heart, even then when his heart seemeth to be unmooveably settled against God. Thus therefore we read: 
d Heb. 4.12.  The word of God is lively and mighty in operation, and sharper than any two edged sword, and entereth through even unto the dividing a sunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and intents of the heart, so that 
e 1. Cor. 14.24.  when ye prophecy saith Saint Paul, and there come in one that believeth not, or one unlearned, he is rebuked of all, and is judged of all, and so the secrets of his heart are made manifest, and he falleth down and worshippeth God, and saith; God is in you indeed. Thus the hearts of the two disciples 
f Luc. 24.32.  burnt within them, whilst jesus openeth unto them the Scriptures: the officers sent by the pharisees to apprehend Christ, whilst they hear his preaching, are turned to another mind and give glory unto him, and say, 
a joh. 7.46.  Never man spoke like this man: the jews at the hearing of Peter's sermon, are 
b Act. 2.37.  pricked in their hearts, and say unto the Apostles, Men and brethren what shall we do? they were so affected with this word that they 
c Act. 2.45.  sold their possessions and goods, and forsook all, that they might give themselves wholly unto jesus Christ. So mightily hath it prevailed and overruled the minds of men against nature and reason, and learning, and wisdom, and custom, and whatsoever else is strong to hold men in the liking of those things which they have once received and followed, as that they have been content to renounce the devotions which their forefathers had so long embraced; to cast away the gods which themselves had devoutly served; to stop their ears against the contrary motives and persuasions of father and mother; to harden their hearts against the kneel and weep, and embracings of wife and children; to forego their friends and countenance, their honours and inheritances, yea and their lives also rather then lose that peace and joy of heart which the same word of Christ had ministered unto them. Yea how strange is it, and how greatly doth it commend the power of this word, to see weakness hereby prevailing against strength? simplicity against policy? to see the Lamb standing without fear before the lion; the silly turtle before the devouring kite; women and children and weaklings, before the great monarchs and potentates of the world, not fearing their threatening words, nor dreading their tormenting hands, but boldly uttering 
d Revel. 12.15.  the word of their testimony, in despite of all their fury, and never yielding to shrink from it by any thing that could be devised against them? The word of God in their hearts gave them courage and resolution and strength to go through fire and water, to bear all adventures of wind and weather, and howsoever they seemed to be beaten against the rocks, yet they escaped shipwreck, and arrived safe at the haven of their desire. If we have felt the work hereof in ourselves, we cannot but acknowledge it to be a divine power; we can not but confess and say: 
e Psal 76.10. vulg. edit.  Haec est mutatio dexterae excelsi● this change is wrought by the right hand of the most highest. For to deny our own wisdom, to cross our own desires, to tread nature and affection underfoot, to say unto our pleasures and delights, we know you not, nor will have any thing to do with you; to be profit and gain farewell, that we may follow the commandment of the Lord: to work these things in us, argueth a hand that is mightier over us than we are over ourselves, and setteth forth the glorious and superexcellent power of the word of Christ.  

The hardness of our hearts in that we are not moved with the word.  6 Now the greater the power of this word is approved and commended to be, the greater must needs be the hardness of our hearts when we are not at all moved therewith: when we hear it and yet our hearts remain dead and cold and without feeling of those things that are spoken, as though they did not belong unto us. But great is our sin, and a threefold condemnation we purchase unto ourselves when purposely and maliciously we strengthen our hearts against it, and wilfully put back the hand of God from us by the refusing of his word, as if we would say unto the Lord. Away from us; we will make no trial of thy power to work in us: we will die in our sins, and will not behold the light of life. Far be it from us thus to do: yea rather let us offer ourselves to the power and work of this sceptre and rod of Christ, and it shallbe unto us as the rod of Moses to work wonderful things, both for us, and against them that are against us.  

The due receiving and honouring of the word of Christ is the token that we acknowledge him our king.  7 And here we are to observe a certain and infallible token whereby we may know where the kingdom of Christ is, and where it is not; where he reigneth as king, and where he reigneth not. For where the sceptre of the word of Christ is admitted, and men stoop and yield due obeisance unto it, there it is certain that Christ reigneth and is acknowledged for a king. But where his word is excluded or dishonoured, there howsoever men profess his name in word, yet indeed they say, 
a Luc. 19.14.  We will not have this man to be our king or to reign over us. Will a mortal prince be persuaded that we take him for our king, when we presumptuously cross and thwart his words, and refuse to be governed by his laws? Will he not rather think that we dally with him and deride him? Will he not hold us, and that justly, for traitorous and dissembling rebels? And shall the Lord account any otherwise of us, when by our own words we give check unto his words, and set up laws of our own against his laws, and refuse to be guided at his will? 
The Papacy is not the kingdom of Christ.  Whence we gather that undoubtedly the Papacy is not the kingdom of Christ, that Christ is not therein faithfully holden for Lord and king. For they have cast the sceptre of Christ to the ground, and have trodden it under their feet, and have given greater authority to their own laws then to his word, and 
a Mat. 15.6.  by their tradition have made the commandment of God of none effect. All their devotion what is it but men's devise? what else but a perverting and depraving of those things which were instituted and ordained by jesus Christ? Christ by his word teacheth us one thing: they by their tradition and devise teach us quite the contrary. Christ teacheth us that 
b Heb. 13.4.  marriage is honourable amongst all men, but fornicators and adulterers God will judge: they teach us that marriage is damnable in some men, and that it is more tolerable for them to be fornicators then to be married men. Christ teacheth us 
c 1. joh. 5. 2●.  to keep ourselves fram idols: they teach us to worship them. Christ saith of the cup of the Sacrament, 
d Mat. 26.27.  drink ye all of this: they say all shall not drink of it, but only the Priest. Christ teacheth us not 
e Gal. 6.14.  to rejoice but only in his cross: they teach us to rejoice and to seek remission of sins in the cross of Peter and of Paul, and in the crosses of all the saints. Many more examples might be alleged very pregnant to this purpose, wherein we may observe a repugnancy and direct opposition betwixt Christianity and Popery unless wilfully we blind our eyes and refuse to see. Now thanks be unto God which hath delivered us from the tyranny of that Sceptre of Antichrist, and hath broken from our necks the yoke of his superstitions, and hath caused the fresh and reviving wind of his word freely to blow upon us, and hereby hath given us assured token of his most gracious and lovely presence, and of the kingdom of Christ amongst us. Let us now walk in the light that he hath given us, and willingly yield ourselves to be governed by his Sceptre, lest if we despise his word, and bring forth no fruit of the labour that he hath bestowed upon us, we bring upon ourselves that sentence which Christ pronounced of the jews. 
f Mat. 21.43.  The kingdom of God shall be taken from you, and shall be given to a nation that shall bring forth the fruits thereof. 
The word is directed and sent unto us from the Lord.   
8 It followeth concerning the Sceptre of Christ's power, that the Lord doth send it forth. For the word of Christ neither goeth forth nor prospereth by the will or power of man, but the Lord it is that sendeth it, and it is the Lord that giveth success unto it. 
The ministry of the word one of the richest gifts of God.  For seeing the ministery of the word is one of the greatest and richest gifts that God bestoweth upon men, the treasury of grace, the power of eternal life, the chariot of God's spirit, the pipe or channel whereby this spirit runneth into our hearts, the bellows whereby this fire is blown up and kindled in us, the fuel and matter whereupon it feedeth, the very air whereby we take the breath of spiritual and heavenly life, we cannot think that the going and course thereof is casual and uncertain, but that it is directed by the special providence of Almighty God: that his hand disposeth the rising and shining of this star; that he appointeth and ordereth the drops of this heavenly dew to fall there and then, where and when it seemeth good unto himself; that it is he which 
a Mat. 9.38.  sendeth or thrusteth forth labourers to labour in this harvest. And therefore in the preaching of the word we are so always to look upon men, and to consider their coming and their gifts as that withal we behold the Lord sending forth or holding out in them the Sceptre of his power, that we may acknowledge his mercy whereby he vouchsafeth to give us so undoubted token of his favour, and good will toward us, and when we hear the word, may duly reverence and regard the same, as knowing that therein is contained a message directed unto us from the Lord. And if at any time we be deprived and fail of the use and comfort of this benefit, we must beg of him to supply our defect in this behalf, and to give unto our hungerbitten souls this bread of life, lest it fall out that for want thereof we famish and pine away.  

The error of men not feeling the want of the word of life.  9 Wherein we may behold the marvelous blindness wherewith Satan the prince of this world, hath covered the hearts of worldlings, and unbelieving men, who are so far from finding any want in the extreme penury and want of this heavenly food, as that they either hold it a burden and trouble to have it, and therefore are so far from craving it of the Lord, as that they desire and seek means to be disburdened and eased of it, loving like beetles and owls to sit in obscurity and darkness, that their evil deeds may not be crossed or reproved by the light. We may worthily lament the error and fearful estate of these men, and beseech God to open their eyes that they may see their own nakedness and shame, in that they thus put life away from them, and wickedly rejoice in those things that are their own confusion. But the number of these despisers is so great amongst us, that justly we may fear least God for our unthankfulness take away from us this jewel and pearl which like swine we trample under ourfeete, delighting more in our draff and and grains, and in the sinful courses of the delights & pleasures of this life, than we do in the delicious and sweet taste of the word of life, wherewith our souls should be nourished and strengthened to live for ever.  

The Gospel begun to be preached in Zion and jerusalem.  10 The Prophet further showeth whence this sceptre of Christ should be sent forth, that is, out of Zion. Whereunto agreeth that which is written by the prophet Esay: 
a Esa. 2.3.  The law shall go out of Zion, and the word of the Lord from jerusalem. And there the Apostles received the holy Ghost, and those heavenly gifts, whereby they were prepared and fitted for that great work of the conversion of the Gentiles: there they first blew up the trumpet, the sound whereof went afterwards throughout the whole world. Thus to do they were forewarned by Christ himself, telling them that repentance and remission of sins should be preached in his name among all nations, 
b Luc. 24.47.  beginning at jerusalem. Now under Zion and jerusalem we are respectively to understand the whole nation of the jews, to whom the Apostles were willed first of all to preach the Gospel of salvation. To which purpose the Apostle Paul saith to the unbelieving jews of Antioch in Pisidia; 
c Act. 13.46.  It was necessary that the word of God should be first spoken to you: but because ye put it from you, etc. behold we turn to the Gentiles.  
11 Thus God ordained that the seed of Abraham, to whom the promises were first made, 
The unbelief of the jews the occasion of transferring the Gospel to the Gentiles.  should first have the offer of them, that the elect remnant of them might be saved, and the obstinacy of the rest might be an occasion to transfer the Gospel to the Gentiles, that out of them might be gathered unto Abraham a seed, to obtain the blessing that was promised in his seed unto all the nations of the earth. And so it hath come to pass, that 
d Rom. 11.30.  by their unbelief we, even all the Gentiles, have received mercy: their 
e 11.  fall hath been our rising; the casting off of them 
a Rom. 11.15.  reconciling of us; their 
b 17.  cutting off, the implanting and engraffing of us to be partakers of the root and fatness of the olive tree. We see them that were 
c Math. 20.16.  the first, become now the last. We see the 
d judg. 6.37. August. count Pelag. & Celestina. lib. 2. ca 25.  fleece that was wet when all the earth was dry, become dry now when all the earth is wet: we see the 
e Luc. 15.28. August. quast. Evangelic lib. 2. q. 33.  elder brother sit murmuring without the door, and refusing to come in, for anger that his younger unthrifty brother, though repenting and humbling himself to his father, is received home. We see 
f Math. 22.9. Luc. 14.21.24.  the poor and the maimed, and the halt and the blind sitting at the table, whence they that were the guests first of all and solemnly bidden, are rejected as unworthy. God hath fast locked them up in unbelief and hardness of heart, they have eyes and cannot see; cares and cannot hear; the spirit of slumber and darkness is upon them, and they see not the comfortable light of God that shineth unto us.  

The jews example our warning to be thankful unto God.  12 This is the mercy of God towards us, and his judgement upon them, that by their example we may learn wisdom, thankfully to use the mercy of God and the opportunity of his grace, lest if we do otherwise, we bring upon ourselves that heavy judgement that we see hath lighted upon them. Their fall, as it is our rising, so it is our warning, to walk worthy of that honour whereunto God hath called us; and wheresoever we see them dispersed and scattered through the world, we may behold it as it were written in their foreheads, with the beams of the sun. Behold in us the judgement of God: fear to sin against him: let our example be your assurance, that for unbelief and unthankfulness, God will likewise be revenged upon you.  
13 The other part of this verse setteth forth the notable effect of the mighty sceptre of Christ, that thereby his kingdom shall be builded, and he shall be are rule even in the midst of all his enemies, 
Another kingdom opposite and adversary to the kingdom of Christ.  For the kingdom of Christ hath another kingdom adverse and opposite unto it: it hath enemies that seek to hinder both the founding and the standing of it. The prince and captain of all these enemies is the devil. He hath his under captains and soldiers, whose hand and help he useth against the kingdom of jesus Christ. They sometimes oppugn it by force: sometimes undermine it by fraud, sometimes by reproach and slander, disgrace and defame it. For some are open and professed enemies; other guileful and masked hypocrites: some hate the very name of Christ, other under pretence of his name do fight against him, and practise the subversion and overthrow of his kingdom. Of one of these we have had example in the empire of Rome: of the other in the church of Rome. Which both have cruelly persecuted the church of Christ, and with all their might have endeavoured the utter ruin and confusion thereof. The first empire of Rome was a professed enemy, seeking to abandon out of the world the very name of Christ and Christians. 
The Church of Rome under pretence of the name of Christ oppugneth the faith and church of Christ.  The later church of Rome hath played the wily fox, and being indeed a devouring wolf, yet hath put on sheeps clothing, that with greater authority and less suspicion she might make havoc and spoil of the sheep of Christ: as indeed she hath done, both spiritually of them that have been obedient unto her, and bodily of them that have resisted her. But we see the bishop of Rome pretending himself to be Christ's vicar, the head of the church, the successor of Peter to whom Christ committed the sovereign care, and supreme government of his church. And in these titles he is soothed and flattered by his followers, who under him call themselves the catholic church, the spouse of Christ, as if there were none that honoured him more than they. When indeed, as traitors do make proclamations in the name of the prince to levy power against the prince: even so, they by pretence of the name of Christ, do gather power unto themselves to fight against Christ, knowing that amongst Christians they could not prevail but only by this pretence. And thus deceitfully heretics and false teachers in all ages have dealt; shadowing themselves under the name of Christian profession, when they have sought nothing else but to corrupt the integrity of Christian faith. To be short, no means hath satan left unattempted, both by himself and his, that might break off the course of the Gospel, and hinder the growth of the church of Christ.  

The Church of Christ though mightily oppugned by enemies, yet continuing and growing in the midst of them.  14 But howsoever the waves have seemed to toss this ship, yet could they never sink it: howsoever the devil and the world have conspired together to destroy the seed of Christ, yet they could not hurt it: their purposes vanished into the wind: the more they have oppugned the church, the more it hath grown; yea those things whereby they have sought to work the destruction of it, have been as a whetstone to sharpen the faith of the disciples of Christ, to stir up their devotion and diligence, to frame them to patience and holiness, and the ashes of one hath been as a most fruitful seed whereof many more have sprung, and never hath Christ wanted a people over whom he hath borne rule in the midst, and in despite of all his enemies. The enemies have seen it, and it hath been as thorns in their eyes: they have gnashed at it with their teeth, and it hath made them even mad to see that by no means they could prevail in that they went about. Thus the church of Christ began, thus it hath grown and hath continued until this day, and unto the end, 
a Math. 16.18.  the gates of hell shall never prevail against it. God the father grant unto us, etc.   

The third Sermon, upon New years day.  Verse 3. 
Thy people shall be a people of great devotion (or willingness) in the day of thine army, in the excellent beauty of holiness: thy youth shall be as the dew unto thee from the womb of the morning.  
WE have heard how the kingdom of Christ is always oppugned with enemies, and that it never wanteth the opposition and encounter of an adversary power. Which yet cannot hinder but that jesus Christ sitteth at the right hand of God as king and conqueror, prevailing against all, and none prevailing against him, and still maintaining and governing his kingdom, until he have in the end fully and finally subdued and destroyed all power that refuseth to how and to yield obedience unto him. Until the full accomplishment of which victory and conquest he ceaseth not both in himself and in his members to war and fight against his enemies, and continually to maintain both field and garrison against them. 
jesus Christ by the preaching of the Gospel gathereth his army against his enemies.  The prophet therefore in this third verse describeth him levying and assembling his soldiers and men of war and preparing them to go forth to battle against the enemy. To which purpose that serveth which he saith, In the day of thine army, meaning thereby the day and time when jesus Christ shall call and gather unto him his people as an army to fight for him. Which is no other but that which the holy ghost elsewhere calleth 
a 2. Cor. 6.2.  the accepted time, the day of salvation, even the day and time of the preaching of the gospel, whereby the Lords trumpet is sounded, and the 
b Esa. 11.10.  standard of Christ crucified is lifted up that nations and people may assemble themselves unto him. For as princes and captains by striking up the drum and blowing the trumpet, and by ancients and banners displayed do muster their men, and levy their soldiers, and prepare them and lead them forth to battle; even so jesus Christ 
a Isu. 5.14.  the captain of the Lords host by blowing up the trumpet of his word and gospel, whereby he is set up for a sign unto us, and 
b Gal. 3.1.  described before our eyes as crucified amongst us, calleth and assembleth his church and traineth his soldiers, and warneth them, leadeth them, comforteth them to fight his battles against the enemies of his kingdom. And thus doth he supply his army from time to time, and as some are taken away putteth other in their place, until he have obtained an everlasting victory, and utterly confounded the power of all his enemies. And this is, men and brethren, the end of our preaching and service in the gospel, that by the sound of this trumpet we may gather amongst you an army unto jesus Christ, and may train you and arm you and lead you forth to the battle of the Lord. Now therefore in the former part of this verse there are three things of us to be observed. 
Three things to be observed in the former part of the verse.  First, what our calling or condition is in the service of jesus Christ; we are his army. Secondly with what affection the subjects of Christ go forth to fight for him: with great devotion or willingness. Thirdly how they are attired and armed for this battle; in the excellent beauty of holiness.  

A christian life a continual warfare.  2 First then we are to remember that a Christian life is a continual warfare, and that there are enemies against whom we are still to lie in camp and to maintain fight, and with all watchfulness and circumspection to look unto ourselves and to fortify and strengthen our fortresses and holds that we be neither surprised by their craft, nor surcharged by their power. 
Satan the chiefest enemy of Christ's kingdom.  Satan the devil the chief of these enemies 
c job. 1.7.  compasseth the earth to and fro, & 
d 1. Pet. 5.8.  goeth about like a roaring lion still seeking whom he may devour. A mighty & dangerous adversary, great in power, wily in practice, bold in attempt, fierce in charge, instant and importunate in fight, weerisome in continuance, manifold in all his actions, a very Protêus turning and winding himself into all fashions, and forms and shapes, sometimes a fearful Dragon, sometimes a flattering Mermaid, and any thing to serve his turn. An expert and beaten soldier knowing all stratagems and policies of war. A skilful and cunning fisher, knowing all manner of baits for all kinds and for all seasons, having as Cyprian saith, 
e Cypr. de exhortat. martyrij.  by long experience and practise learned all means and ways to cousin and deceive us, applying himself to the several ages of men, to their estates and degrees, their places and callings, their humours and affections, omitting no occasions, no opportunities that he can any way apprehend to subvert and overthrow us.  

The world a special instrument whereby Satan fighteth against us.  3 A special instrument that he useth to this purpose is the world, with the temptations whereof we are so environed and beset, on every side, and find them still so lying in our way, that we may seem to walk amongst briars and thorns; nay, amongst adders and serpents, the biting and stinging whereof it may seem unpossible to escape. Seldom or never are we free, but that he assayeth us either by the men of this world, or by the things of this world, to hold us back from doing good, and to draw us on to the committing of evil. He seeketh to win us to evil by the evil examples of the world, that whilst we are ashamed to go alone to heaven, we may with the multitude go that 
a Mat. 7.13.  broad and easy way that leadeth unto destruction. He discourageth us from goodness by the offence and displeasure sometimes of friends, sometimes of great men; that whilst we love men more than God, we may by pleasing of men fall away from God. He trieth us by the reproaches and slanders, the mocks and taunts, the twitings and upbraid of the world, that the irkesomenes thereof entering into our souls like arrows into our bones, may make us weary of following virtue and godliness, whereby we become subject unto such disgrace. He raiseth trouble and persecution, that the danger of life and goods, the fear and dread of fire and sword, of imprisonment and banishment may drive us away from our rejoicing in the cross of Christ.  

The things of this world strong temptations.  4 Now by the things of this world he strongly tempteth us, and useth the allurements of profit and gain, of pleasure and delight, of preferment and glory of the world, as three mighty engines wherewith universally he oppugneth the whole nature of man, and as with bullets of ●ron battereth and beateth down the castles and towers that seem invincible, and striketh the very 
b Revel. 9.1.  stars from heaven to earth, extinguishing in men the light of the spirit that hath most clearly shined; quenching the zeal that hath most fervently burned: prevailing with men to pull down in themselves that which God hath builded up, to make sale of Faith and shipwreck of conscience, and to become runagates and apostates, yea and sometimes persecutors of the Gospel which they themselves have professed. The motive whereof the devil saw to be so strong, as that thereby he would needs try the strength of our Saviour Christ; 
a Mat. 4.8. Luc. 4.6.  showing him all the kingdoms of the world, and the glory of them, and saying? If thou wilt fall down before me and worship me, they shall be all thine. And surely hereby he winneth many to fall down before him and to worship him by sin and unrighteousness and wilful breaking of the commandments of God. For the compass of their unjust and sinful desires of the things of this world, yielding themselves at his will to become vassals and slaves to covetousness, extortion, usury, falsehood; to whore doom and filthiness; to gluttony and drunkenness; to ambition, flattery, hypocrisy, envy, and all manner lewd and evil works; content to admit a wound in the conscience for a penny in the purse, and for the pleasure of the body to destroy the soul, and for the kingdom and glory of this world, to lose the glorious kingdom of jesus Christ.  

Satan strong against us by the lust and concupiscence of our own hearts.  5 We see how dangerous an enemy we have to deal withal, but yet the danger is much the greater, for that in our own bosoms we carry a fire to burn ourselves; a false Tarpeia, conspiring with the enemy to betray her own father; a treacherous Dalilah flattering her own husband to bereave him of all his strength, and to deliver him bound into the hands of them that seek his life. I mean the corruption of our own nature, the frowardness and ungraciousness of our own hearts, the venom & poison that we bring with us & nourish in us even from our mother's womb, which as a troubled fountain or rather as a raging sea is still casting up mire and dirt, and sending forth the motions and lusts of sin, which are evermore ready to open the gates to the enemy to let him in upon us, by the seeing of the eye, by the hearing of the ear, by the tasting of the tongue, and by all the parts and powers both of our bodies and of our souls. For what are all these but gates, and doors, and windows, whereby sin and death, if we prevent it not, do enter in upon us and take fast hold of us?  
6 Thus we harbour with in ourselves 
b August. count Ill. Pelag. lib. 2.  exercitum quendam cupiditatum, as Saint Austen saith, 
An army of sinful affections within us still occasioning us to fight.  a very army of vicious and sinful affections, which yield us continual matter and occasion of fight from our beginning to our end, against the wantonness and wilfulness of youth, against the crookedness of old age; in prosperity against presumption and carnal security, in adversity against impatiency and despair: in high estate against disdain, in low estate against envy: in abundance against excess, in want against unlawful shifts: in the following of virtue against vain glory, in the hatred of vice against curiosity and rashness in judging & censuring other men: in religion against schism, heresy, infidelity; in civil conversation against wrathfulness, unfaithfulness, unmercifulness, self-love, and all injustice: against evil works in the profession of true faith, against misbelief in the practice of good works. 
Temptations of sin still succeeding one another.  Yea and as they say of the heads of Hydra the Serpent, that one being cut off, there grew up more for it, and as the waves of the sea one still follow in the neck of another, even so it is with the temptations of sin, the ending of one is the beginning of another, and one victory is the drawing on of another fight. 
a Cypr. de mortal.  If covetousness be overthrown, saith Saint Cyprian, then ariseth wanton lust: if lust be repressed, than ambition comes in place: if ambition be rejected, than anger provoketh pride swelleth, envy fretteth, etc. So ●…e is it which the same Father elsewhere saith, 
b Idem de duplicimartyrio.  Although there be not always Nero's, Diocletians, and Maximines raging against the Church, yet never doth the devil cease to busy and trouble them that have professed the warfare of Christ. And Saint Hierome 
c Hierony. epis. ad Heliodorum  Erras si unquam putas Christianum persecutionem non pati; & tunc maximè oppugnaris quum te oppugnarinescis, Thou art deceived if thou think a Christian man at any time free from suffering persecution and then is a man most of all oppugned, when he doth not know himself to be oppugned.  
7 Now being thus beset with enemies on every side, nay carrying within ourselves enmity against ourselves, we see a necessity of fight, we see a reason why we are called the army of the Lord. Let us therefore be as we are called; let us every man take sword in hand and 
d judg. 5.23.  go forth to help the Lord against the mighty, against 
e Revel. 12.9.17.  the Dragon and the Angels thus making war against the woman's seed. If in the midst of so many, so dangerous, so deadly enemies we sit still and sleep and refuse to fight, what do we but betray ourselves and the quarrel and cause of him that hath chosen us to be his soldiers? 
No servant of Christ that is not his soldier.  And surely if we do not fight, we are none of his: if thou be no soldier, thou art no servant of jesus Christ, because to be his servant, is to be a soldier. And therefore thou be not skilled in this spiritual battle; if thou be not daily if exercised 
a jam. 4.7.  to resist the devil, and to 
b Heb. 12.4.  fight against sin; if there be not in thee a daily controlling of thine own ways, a checking of thine own heart; a resisting of thine own desires, a subduing of thine own affections, that thou mayest 
c 2. Cor. 10.5.  bring every thought to the obedience of Christ; if all be at peace within thee, and thou findest no division, no contradiction betwixt the flesh and the spirit, betwixt the old and the new man, betwixt that which thou art of thyself, and that which thou art of God, what dost thou in the lords tents? to what end dost thou profess the service of Christ? Go out of the camp, if thou wilt not fight, and keep not a standing there idly and in vain.  

Many say they are Christ's, who yet are not so, because they fight not for him.  8 Let us consider this in our hearts: for many there are that say they are Christ's, and take his name in their mouths, who yet never drew sword nor gave stroke in Christ's behalf, who defy the devil with their mouths, but wrestle not against his works: who have renounced the world, and yet live in league with the world, and continue deeply entangled in the corruptions thereof: whose lust is their law and they make their own carnal desire the rule and measure of all their doings. These men deceive themselves. They would feign live with Christ in heaven, but yet they would 
d 2. Cor. 5.15.  live to themselves here upon the earth: they would be blessed in the world to come, but yet would not be crossed in the pleasures of this world. But this cannot be. He that hath called us unto eternal life, hath told us that we must 
e Luc. 13.24.  strive to enter in at the strait gate that leadeth unto it. He that hath set before us 
f 1. Cor. 9.25.26.  an incorruptible crown, hath withal warned us that we must 
g 2. Tim 2.5.  fight for it. And as Saint Ambrose saith: 
h Ambros. in psa. 118. ser. 18.  Non decet redimitos floribus corona, sed puluerulentoes, etc. The crown is not for carpet knights, that love to be beset and garlanded with posies and flowers, but for them that are berayed with wrestling and tumbling in the dust, and victory is not the honour of nicelings and wantoness, but of them that have sweat and laboured for it. If therefore we desire the reward of victory, and the crown that is promised to them only that overcome, let us, as I have said, address ourselves unto the fight, and apply both our hearts and our hands to the pulling down of the kingdom of Satan, and to the maintenance and advancement of the kingdom of jesus Christ.  

We are to fight for Christ by doing the duties of our several callings.  9 Now because as in earthly armies there are men of divers sorts and places, generals, captains, lieutenants, sergeants, colonels, common soldiers, etc. So in the warfare of Christ there are likewise divers callings and conditions of men, we are every one to consider the standing and place whereunto we are assigned of the Lord, and faithfully to employ ourselves therein for his advantage, that we may still be getting ground of the enemy against whom we fight. Princes and Magistrates by well managing the sword of civil authority; by establishing and executing good laws for Christ's behoof and for the setting forth of the glory of God. Ministers by using carefully and wisely the sword of the spirit, the word of God, for the cutting down of sin and unrighteousness, and to breed in men's hearts the fear of God and the love of his commandments. Parents and masters by well governing themselves and their households, restraining their children and servants from all looseness and lewd behaviour, and training them up with all care to virtuous and godly life. In a word let every man esteem with himself what the duty of his calling requireth of him, and therein bestow himself faithfully for the Lord. Let us all be evermore practising and enuring ourselves to fight in the lords behalf; against the devil by faith; against the world by patience and temperance; against the lusts of the flesh by daily meditation and exercise of repentance; against them all by prayer and by the word of God.  

An encouragement to fight in that Christ is our captain under whom we fight.  10 And to this fight we are encouraged the more because we are his army: because we have such a captain under whom we fight. One that is of most puissant and victorious power and might, and hath all things subject to his will; that sendeth us not forth to battle alone, but goeth himself with us: who having borne the brunt and heat of the battle himself, hath made the fight more tolerable and easy for us: who himself giveth us arms and strength to fight, and commandeth his 
a Luc. 2.13.  multitude of heavenly soldiers, his blessed angels to fight for us. So that we may boldly comfort ourselves and say, 
b 1. joh. 4.4.  Greater is he that is in us, than he that is in the world: and 
c 2. King. 6.16.  they that are with us are more, than they that are against us, yea, they that are against us, are overruled by his mighty hand, to be for us even in those things that they intend against us. And to be short, though we be weak, yet he is strong, and will suffer none 
d joh. 10.28.  to pluck us out of his hand, but the end shall be, with rejoicing and triumph to sing aloud, 
e 1. Cor. 15.57.  Thanks be unto God which hath given us the victory through jesus Christ our Lord.  

The soldiers of Christ voluntary men, willingly offering themselves to the Lords service.  11 It followeth to declare what affection the people of Christ do bear in the undertaking of this warfare. In earthly kingdoms men are oftentimes holden in subjection against their will. They do duty to their princes for fear, rather than of any devotion or good affection towards them. In their hearts they murmur and repine, and think it a heavy burden to do them service. And therefore if they find opportunity, they withdraw themselves from the yoke under which they are holden. So likewise to earthly battles men usually go by constraint, and against their own mind. They seek by what means they can to be freed from such service, & to rest in quietness at home. But the servants and soldiers of the spiritual kingdom of Christ, are noted to be of another disposition. They shall be, saith he, a people of great devotion or willingness. If we will translate it precisely according to the Hebrew words, we must say, a people of devotions, because the word is used in the plural number. But to express the force thereof, I rather choose to read, a people of great devotion. For nothing else doth the prophet import hereby, but a singular freeness and willingness of heart, wherewith the people of Christ shall dedicate and give themselves unto him to be bestowed and used at his will. And to this purpose the word is used in other places of holy Scripture. As namely in the law of Moses, by this word are noted the 
f Levit. 22.18. & 23.38.  free offerings which men without any certain imposition of law offered voluntarily, and of their own accord. By the original of this word Moses spoke unto the people for the buying of stuff for the making of the tabernacle and furniture thereof, and of the garments of the high Priest; 
g 2 Exod. 35.5.  If there be any man whose heart maketh him willing thereunto, let him bring his offering to the Lord, etc. And by the same verb, though in another conjugation Deborah speaketh of them who of their own free accord went forth to battle against Sisera and his company, 
a Judg. 5.2.9.  Praise ye the Lord for the avenging of Israel, for the people that offered themselves willingly. My heart is set on them that were willing among the people. Even such are the people of Christ here said to be to the battle that we have spoken of, to wit, voluntary men, freely and willingly offering and devoting themselves to do him service and to fight for him.  

The sceptre of Christ worketh in the inner man.  12 Thus the sceptre of Christ goeth beyond the sceptres of worldly princes, which can prevail no further but only with the outward man, whereas the sceptre of Christ worketh in the heart and in the inner man, renewing the mind and framing the will to the following of Christ and to the obedience of his will. 
b Prosp. de vocat. gent. lib. 2. cap 9  Virtus nolentium nulla est, saith Prosper. Men are not accounted virtuous for those things they do against their wills. It is the will that commendeth the good actions of men, 
Willingness commendeth good actions, & furthereth them; unwillingness hindereth and disgraceth them.  and then are we approved with God when with cheerfulness of heart we give ourselves unto him. And hereby it is that we do effectually and to the purpose those things that we do. There is nothing so easy of itself, but it is hard to him that goeth about it with an unwilling mind. Want of will maketh men evermore to be putting off cases, and casting off doubts, and making of delays, and complaining of pains, and alleging of expense; and whither he will not, he cannot a while: still a bear is in the way, 
c Prou. 26.13.  a lion is in the street. But where the heart is affected, and the will deeply and thoroughly possessed with a thing, it is the cleared of all cases, and the controlling of all doubts, and a spur against delays: pains seemeth pleasure; and expense seemeth gain, and those things that are lions and bears to other men, are but ghosts and shadows to devotion and good will. And as Saint Ambrose saith, 
d Ambros. in epist. ad Rom. cap. 11.  Hoc sequitur unumquemque quod conatur ex cord: that groweth upon a man and goeth well forward, which he endeavoureth from the heart: whereas coldness and carelessness in the worker, causeth always crookedness and untowardliness in the work.  
13 Now therefore the people of Christ, that uprightly and without halting they may serve him, are described to be a people of zealous and willing mind; 
Devotion and Zeal the token of our true affection unto Christ.  of such resolution towards him as that neither regard of profit, nor fear of peril, nor difficulty of proceeding do hold them back from going forward whither he calleth and commandeth them. Wherefore this devotion and zeal we must require in ourselves, if we will be thought to bear to him that affection that we ought to do. If we be willinglesse, and without devotion in his service, and follow him in such sort as if we were loath to take to much pains or to go to far, we must take heed lest he say of us as he said of the Laodiceans; 
a Revel. 3.15.  I would thou were either hot or cold; but because thou art neither hot nor cold, but lukewarm, I will spew thee out of my mouth. And surely this is the sin of these times wherein we live; wherein there is much professing of the name of Christ, and little love to Christ himself. We have the gospel more in our mouths then in our hearts. Religion is made to serve men's purposes, when they themselves have little purpose of religion. Policy hath overmastered piety, and the world more prevaileth then the word, and godliness is sold for gain, and their appeareth in us so little heart towards Christ, that we may justly persuade ourselves that the blind conscience of former ages, shall accuse and condemn the careless learning of our age. They changed devotion into superstition, but we have changed it into presumption and wilfulness. The fruits of their devotion we have turned to sacrilege & theft; and whilst we condemn them for misbelief, we condemn ourselves by wicked life. We measure our religion by men's liking, and whilst we are loath to go to far, we are far to short of that we should be. Whilst we avoid to be accounted foolishly precise, we continue licentiously & grossly profane. We hear the word of Christ; but where is our zeal in hearing of it? How easily are we withholden from it by every trifling excuse, and can like better in time of holy exercise to sit at cards by a warm fire, then to sit with God in a cold church? If we serve him in the forenoon, it is well: it is too much to serve him again in the afternoon. If we do him devotion in the church, it is more than needeth to do him any at home. And thus we abridge Christ of his worship, and stint him at our pleasure. Our willingness is but when we will, and our devotion is but pangs and fits, and lasteth no longer, then standeth with the following of our own delights. And if any thing happily at any time do move us, yet is it but as a flash of lightning which suddenly appeareth, and by and by vanisheth away, as if it had never been. And to be short, far are we of from that zeal of the honour of Christ, that study and care of godly life, & eschewing of the corruptions of the world, that should make a difference betwixt the servants of Christ, and the children of this world.  
14 But where is in the mean time that great devotion that the prophet speaketh of, and how shall we persuade ourselves that those things are verified and fulfilled in us, which are thus foretold of the people of jesus Christ? Which if we cannot, how shall we persuade ourselves that we are his? Let us therefore leave our lame and halting religion, and 
a Heb. 12.13.  make straight steps unto our feet, that we may walk uprightly with the Lord, and 
b Act. 11.23.  with purpose of heart cleave steadfastly unto him. Let not men hear more in our words, than they see in our deeds, but if we will profess ourselves to be his, let it appear in our true piety and devotion towards him. He requireth of us to be 
c Rom. 12.11.  fervent in spirit, 
d Tit. 2.14.  zealous of good works, 
e Gal. 4.18.  earnest in good things, not only receiving the truth, but also 
f 2. Thess. 2.10.  the love of the truth, that we may be saved. It is to small purpose that we have the truth, if we love it not, and if we love it, love will breed devotion, and devotion will yield all duty unto the God of truth.  

The soldiers of Christ attired and armed with the goodly beauty of holiness.  15 Now volentary men freely and of their own accord offering themselves to the service of their princes and captains, are wont to set forth and show themselves in all gallantness and bravery that their person and condition will admit. Apparel, armour, horse, and other furniture, are provided in the best sort they may, & every one striveth by this means to commend himself, and to win the greatest favour in his captains eyes. To the emulation and following of this affection the prophet here calleth us, and as earthly soldiers study in this sort to gratify the desires and to please the eyes of their earthly princes and captains, so he teacheth us how we are inwardly and spiritually to garnish and deck ourselves, that we may be gracious in the sight of our heavenly captain in the day of the mustering of his army. And to this purpose he nameth an armour or attire which hath little grace or glory with the world, but with singular grace commendeth us unto the eyes of God. This is that which he calleth the excellent beauty of holiness. Where I read, excellent beauty, to express the force and importance of the plural number. For in the Hebrew it is not beauty, but beauties, as to signify that holiness containeth in it all true beauty, & is the sum of all those ornaments and graces wherewith the people of Christ are to deck themselves that they may be goodly and glorious in his sight. So that whereas we are all naturally desirous to be fair and beautiful, the prophet here instructeth us what beauty it is that is most of all to be desired; and wherewith above all other we should specially seek to grace ourselves. For as for outward grace and beauty, either in the feature of the body itself, or in things applied to add comeliness unto it, what is it in itself but a fading flower? corrupted by sickness, withered by years, and confounded by death. And if withal the soul be a harbour of vicious and evil affections, a sink of sin and uncleanness, what is all this goodly beauty, but as varnish upon rotten wood, and as a fair painted viso upon a foul wrinkled and deformed face?  
16 The beauty therefore which the prophet here commendeth is that wherein we are approved with the Lord, who accepteth us not for any outward glory but for the virtue and good quality of the heart. It is holiness that draweth the eyes of God unto us, and whereby we are lovely and pleasing in his fight above other men. 
Holiness consistath in two things.  Now holiness consisteth partly in the putting of and eschewing the corrupt manners and conversatlon of the world: and partly in putting on those affections and conditions of virtue and grace, whereby we carry the image and semblance of our captain jesus Christ. The things that were holy in the law were severed from all profane and common use; no unclean thing might be suffered to touch them, that so they might remain pure and undefiled to the uses of the Lord. Even so we whom Christ 
a joh. 15.19.  hath chosen and 
b Gal. 1.4.  given himself to deliver us from this present evil world, that he might make us 
c 2. Tim. 2.21.  vessels of honour, sanctified, and meet for the uses of the Lord, should 
d jam. 1.27.  keep ourselves unspotted of the world, by 
e 2. Pet. 1.4.  flying the corruption that reigneth therein by lust, and abhorring those polluted and unclean courses, in the loathsome filthiness whereof the world walloweth and tumbleth itself, to the great offence and displeasure of almighty God. And surely so long as the contagion and filth of the world cleaveth fast unto us, and we frame ourselves to the fashion and behaviour thereof, there can be nothing so loathsome and hateful unto us, as we ourselves are loathsome unto God. And therefore God himself in this sort adviseth us, 
a 2. Cor. 6.17.  Come out from among them, and separate yourselves, and touch no unclean thing, and I will receive you, and I will be a father unto you, and you shall be my sons and daughters, saith the Lord. Whereupon the apostle thus exhorteth in the beginning of the next chapter, 
b 2. Cor. 7.1.  seeing then we have these promises, let us cleanse ourselves from all fithines of the flesh & of the spirit, and grow up to full holiness in the fear of God. In which words he expresseth both those parts of holiness which I mentioned before: calling the one, the cleansing of ourselves from all filthiness of the flesh and spirit: the other, the growing up to full holiness, or the fulfilling and perfiting of our sanctification in the fear of God. Which fulfilling of our sanctification standeth in clothing from day to day both inwardly our conscience, and outwardly our conversation with piety and the fear of God, thereby to 
c 1. Pet. 2.9.  set forth the virtues of him that hath called us out of darkness into his marvelous light. And this the Apostle Saint Paul calleth 
d Rom. 13.14. Gal. 5.16.  the putting on of the Lord jesus Christ, teaching us thereby not only to attire ourselves by faith with his merits and righteousness, that thereby we may be justified in the sight of God, but also by holiness to express in our life the example that he hath laid before us, that by our good works and godly life it may appear that we have Christ dwelling and ruling in our hearts. Which the same Apostle elsewhere more particularly describeth saying; 
e Col. 3.12.  put on, as the elect of God, holy and beloved, tender mercy, kindness, humbleness of mind, meekness, long suffering, etc. And again, 
f 1. Thess 5.8.  Let us which are of the day be sober, putting on the breastplate of faith and love, and the hope of salvation for an helmet.  
17 These and such like are the ornaments whereby the church of Christ is to him that loveth her 
g Cant. 5.9. Holiness our attire when we come to the place of the Lords assembly.  goodly as the morning, fair as the moon, pure as the sun: and to her enemy terrible as an army with displayed ensigns. Thus attired and armed we should come and present ourselves in this place of the assembly of the lords army: not in haughtiness and presumption, not in vain and wanton apparel, not in the care of decking ourselves to the eyes of the world, (the folly whereof in this generation now long ago stinketh in the nostrils of the Lord:) but in humbleness and lowliness of mind, in meekness and quietness of spirit, in innocency and simplicity of heart, in a sacred fear and reverence of that high majesty before which we present ourselves. If we come not thus prepared, we are but spots and blots in the Lord's assembly, and we are to fear the same exception to be taken against us, as was taken against him that came to the wedding supper without a wedding garment: 
a Math. 22.12.  friend, how comest thou in hither not having on a wedding garment? For what is the wedding garment but even the beauty of holiness which the prophet here commendeth as the attire of the Lords army. That therefore our coming may be grateful to the Lord, and without danger to ourselves, let us have this sentence of the prophet in our minds, and remember always to appear before the Lord in the beauty of holiness, in true devotion, humbleness of mind, obedience, love 
b 1. Tim. 1.5.  out of a pure heart, and a good conscience and faith unfeigned: so the Lord seeing in us the shadow and picture of his beauty, shall take delight and pleasure in us, whereas otherwise by hypocrisy and sin, our being here is but abomination before him.  
18 Now followeth the latter part of this verse: Thy youth shallbe as the dew unto thee from the womb of the morning. Where the words being very obscure in the Hebrew text are diversly translated. Upon searching and comparing of divers judgements, I have set down that which I take to be most fit. And very answerable hereunto is that which is written by the prophet Micah: 
c Micah. 5.7.  The remnant of jacob shall be among many people, as the dew from the Lord, and as the little mistling drops upon the grass, which do not wait for man, nor hope in the sons of Adam. By which words the prophet foretelleth the mighty increase of the church amongst the Gentiles, whose multitude shall be as the small dew, and little drops that fall from heaven without number, and that this shall come to pass, not by any power or work of man, but by the gracious hand of almighty God, even as he only without the help of man causeth the showers and dew to fall upon the earth. To which very purpose I take it the words of our prophet here are likewise to be understood: 
The multitude of the army of Christ, and by what hand they are raised up unto him.  for having before declared how jesus Christ shall have his army to join with him in fight against his enemies, he addeth here in what multitude they shall come, and by what hand they shallbe raised up unto him. They shall be innumerable as the dew, which by the only hand of God is brought forth from the womb of the morning: where the prophet by a metaphor nameth it the womb of the morning, where the morning dew is secretly form, and from whence it cometh as children from the womb. Again, the name of youth by another figure importeth not merely yoongnesse of age, but the persons themselves that are young; by the like phrase of speech as we are wont to say; The youth were gathered together; the youth were sporting themselves, etc.  

Youth they that are newly newly borne again to Christ  19 By youth then are meant the young fry of the church; the new increase and supply thereof from time to time in them who are newly 
a jam. 1.18.  begotten by the word of truth, and 
b joh. 3.3.5.  borne again 
c Tit. 3.5.  by the washing of the new birth, and by the renewing of the holy ghost to become of Adam's children the children of God and people of jesus Christ. Who for that are called 
d 1. joh. 2.12.  little children, and 
e 1. Cor. 3.1.  babes in Christ, and 
f 1. Pet. 2.2.  new borne babes that are to be suckled with the milk of the word of God that they may grow thereby. Of whom this prophet elsewhere speaketh when he saith. 
g Psal. 22.31.  They shall declare his righteousness unto a people that shallbe borne: and again: 
h Psal. 102.18.  This shallbe written for the generation to come, and the people which shallbe created, shall praise the Lord. Where he prophesieth of a generation and people to be created and borne, not by the creation and birth whereby we are men but whereby we are according to the phrase of the Apostle, 
i Eph. 4.24.  new men, and 
k 2 Cor. 5.17. Galat. 6.15.  new creatures, having 
l Ezec. 36.26.  a new heart given unto us and a new spirit put into the midst of us; our stony heart being changed into an heart of flesh, and 
m Heb. 9.14.  our consciences by the blood of Christ purged from dead works that we may serve the living God. Such are the youth that the prophet speaketh of in this place. And hereby we are put in mind of our second nativity and birth whereby we are made members of the church of Christ and called to become children again: children as 
n 1. Cor. 14.20.  concerning maliciousness; children in 
o Mat. 18.3.4.  humility, simplicity, innocency; that whereas being in time past 
a Luc. 16.8.  children of this world we 
b Eph. 2.2.3.  have walked according to the course of this world, in fulfilling the will of the flesh and of our own mind, we may, being now 
c Gal. 3.26.  the children of God, 
d Rom. 6 4.  walk in newness of life, and live 
e Eph. 4.18.  the life of God, and 
f Phil. 2.15.  as the sons of God be blameless and pure and without rebuke, 
g Math. 5.16.  shining by our good works as lights, in the midst of the froward and crooked nation of the world. Yea further we are to be remembered that as youth, as young children are still growing in stature and strength and discretion until they come to ripe and perfect age, so we after that we are once new borne unto Christ should likewise be still increasing and growing in those things that belong unto a christian life, in virtue, in holiness, in faith, in 
h 2. Pet. 3.18.  grace and in the knowledge of jesus Christ, that 
i Psal. 84.7.  going thus from strength to strength we may be even 
k Phil. 1.11.  filled with the fruits of righteousness, and in the end attain 
l Eph. 4.13.  unto the measure of the age of the fullness of Chest.  
20 Now of this new birth and the fruits and effects thereof the solemnity of this day may give me some occasion to speak, being as we call it new years day wherein we celebrate the remembrance of the circumcision of Christ, and that 
m Col. 2.11.  in him we also are circumcised with a circumcision not made with hands; that 
n Eph. 4.22.  putting of the body of the sins of the flesh, and the old man which is corrupted through deceivable lusts, we may be renewed in the spirit of our minds and put on the new man which according to God is created in righteousness and true holiness. But of this I spoke unto you more at large the last year, by occasion of the words of the Apostle; 
o 2. Cor. 5.17.  If any man be in Christ, he is, or let him be a new creature. The particulars whereof happily you remember not, but remember that which is the general that from year to year, from day to day you still go forward to become new creatures in jesus Christ. Say with the Apostle, and let us be careful that of ourselves we may truly say it 
p ibid.  Old things are past; behold all things are become new. And surely in this state of our new birth all things are set before us under the name of new things; 
q Mat. 26.28.  a new testament, 
r 〈◊〉. 13 34.  a new commandment, 
s Reu. 3.9.  a new song, 
t Revel. 2.17.  a new name, 
u Heb. 10.20.  a new way, 
x Revel. 21.2.  a new jerusalem, 
y ●. Pet. 3.13.  new heavens and new earth. Now what an vn●eete thing is it that when all things are new for our sakes, we ourselves should remain old? Nay let us also become new, and by our conversation let us make it appear that we are new borne, and what we have neglected heretofore, let us now begin to amend with the beginning of a new year, and be careful hereafter to 
a Eph. 5.16.  redeem the time, that the increase of our years may be the increase of our comfort, and may further us in the assured hope of that life where there shall be no change of years, but one new year to continue for ever and ever.  

The multitude that should be borne unto jesus Christ as the drops that cannot be numbered.  21 But to come towards an end, concerning this offspring and youth which I have spoken of, the prophet saith, that they shallbe as the dew from the womb of the morning. First for their multitude; for that as the drops of heaven cannot be numbered, so the people of Christ shallbe assembled unto him in multitudes without number: accordingly as Saint john in the spirit saw it come to pass, when as beside the remnant of Israel, he beheld a 
b Revel. 7.9.  great multitude which no man could number of all nations and kindreds and people and tongues, standing before the throne, and before the Lamb; clothed with long white robes and palms in their hands, and crying with a loud voice, salvation cometh of our God, etc. So that although in comparison of the multitude of the world the church of Christ be but 
c Luc. 12.32.  a little flock, and 
d Mat. 7. ●4.  few there be that enter into life, even as the grapes after the vintage, a few here, and a few there, and as after 
e Esa. 17.6.  the shaking of the olive tree there are two or three upon one bough, and four or five upon another, seldom to be found; yet in themselves they are according to the promise made to Abraham as 
f Gen. 13.16. & 15.5.  the stars of heaven that cannot be numbered and 
g Heb. 11.12.  as the sand by the seaside. And therefore let it not discourage us that the chaff seemeth to hide the corn, and evil men so swarm every where in the world that the promise made to Christ seemeth to be of small effect. 
h Math. 11.19.  Wisdom shall surely be justified of her children, who though they appear but few unto us, yet are exceeding many in the eyes of God, so that we need not think we go alone or be the worse persuaded of the way wherein we go, because we see but few to walk therein. Let us go on forward in faith and patience, and we shall see that the 
l joh. 14.2.  many mansions in our father's house shall have men to furnish them, and that the church of Christ is not so barren but that thereby he shall breed 
k Heb 2.10.  many children unto glory.  
22 Secondly the morning dew waiteth not for man, nor is wrought by man's hand, 
Our second birth the work not of man but of God only.  but descendeth from the Lord, and falleth many times in such sort as that we see it is come but know not when or how it came. Even so is that generation and new birth whereby we become the children of God. It is not wrought by the hand or power of man, but this work also descendeth from the Lord. It is the hand of God, the inspiration of the holy ghost that worketh in you, men and brethren, that change whereby you are newly created and borne the people of jesus Christ. Indeed we speak the words unto you which tend to the converting and regenerating of the heart, but what can our words do in your hearts, if there be not the work of some other power that is mightier than our words. The husbandman may manure and till the ground, but it is not he that can make the fruit. 
a 1. Cor. 3.6.7.  Paul planteth, Apollo watereth, but God giveth the increase; and neither is he that planteth, any thing, nor he that watereth, but God that giveth the increase. That that we do, goeth no further than to the outward man, and our words make but a sound in the ear of the body, but they that are inwardly taught to the conversion of the soul, they are 
b joh. 6.45.  all taught of God. It is a secret and hidden work: our eyes see it not, our ears here it not, our understanding cannot sufficiently conceive it; nay they cannot thoroughly conceive it, in whom it is. 
c Cypr. de cardin. Christi operibus.  As the lightning breaketh the clouds, saith Saint Cyprian, and with the sudden flashing doth not so much enlighten as astonish the eye; so a man is sometimes touched with I know not what motion, and perceiveth himself to be touched, and yet beholdeth not him that toucheth him. There are spoken unto him certain secret words inwardly which he is not able to utter, so that he cannot doubt but that he is near him, yea within him that moveth him, and yet showeth not himself that 〈◊〉 may see him as he is. This is that which our saviour Christ saith: 
d Joh. 3.8.  The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh nor whither it goeth: so is every one that is borne of the spirit. And hence it cometh which we else where also read by the words of Christ: 
e Mar. 4.26  so is the kingdom of he●en as if a man should cast seed in the ground, and should sleep and rise up night and day, and the seed should spring and grow up, he not knowing how. We sow the seed, but we know not how it groweth; and though we know not how it groweth, yet in the end we see and perceive that it hath grown. Thus we comfort ourselves that though we cannot give success unto our own labours, yet we lose not our labour, but the spirit of God as it were in the heart of the earth fostereth and cherisheth the seed that we sow, and quickeneth it to bring forth fruit, and out of the womb of God's eternal election, still raiseth up a new youth, and offspring to serve in the lords camp, and to receive the promises of grace and salvation by jesus Christ. It resteth that for the growing of this seed in our hearts, we pray unto him, etc.   

The fourth Sermon, upon Twelfth day.  Verse 4. 
The Lord hath sworn, and will not repent; Thou art the Priest for ever after the order of Melchisedec.  
THis verse setteth forth unto us the calling of jesus Christ to the office of priesthood, 
Christ both in humility and majesty our priest and mediator unto God.  where by he is be come our redeemer and advocate with the father, that in the kingly height and majesty of jesus Christ there may be nothing to dismay us, seeing we know that both in his humility and in his majesty he is made our priest and mediator to reconcile us and bring us unto God. 
The Scripture wont to qualify the dread of God's majesty with the consideration of his mercy.  And thus is the Scripture wont to qualify the glorious and dreadful majesty of God with the consideration of his gracious and most merciful inclination towards us, that we may learn so to reverence him for his greatness, as that by his goodness we be alured to love him and by prayer to seek unto him: assuring ourselves that he 
a Esa. 57.15.  Who is high and excellent, that inhabiteth eternity; whose name is the Holy one, that dwelleth in the high and holy place, yet is with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life unto them that are of a contrite heart. 
b Psal. 138.6.  Though the Lord be high, saith David, yet hath he respect unto the lowly, and 
c Psal. 102. 1●.19.20.  out of the heaven he beholdeth the earth, to turn him to the prayer of the desolate, and to hear the mourning of the prisoners, and to deliver the children of death.  
2 Thus jesus Christ is described unto us sitting in glory at the right hand of God, and yet stowping down to the compassion of our infirmities, that the conceit of his greatness may be no terror unto us, but rather a ground of exceeding great comfort, whilst we stand persuaded that he who by mercy is so ready to secure us, is by power so able to do for us whatsoever pleaseth him. There is nothing more fearful than the guilty conscience of a sinner, which is still running away from God, and hiding itself as Adam did, unless it be embouldened and established by the acknowledgement and assurance of his favour and good will. And hence it came to pass, as hath been before touched, that they who no otherwise cosidered of jesus Christ but in his majesty sitting at the right hand of God, conceived of him a doubtful and distrustful fear, and shadowed themselves under the wings of other mediators, and hid themselves under the patronage and intercession of saints and angels, that by them they might have access and entrance unto God. They lived in the dark, and saw not that light of faith, whereby we are taught to 
a Heb. 4.16.  go with boldness unto the throne of grace, assuring ourselves that (the 
b joh. 15.7.  words of Christ abiding in us) 
c 14.13.  whatsoever we shall ask the father in his name he will do it, that the father may be glorified in the son. To which comfort we are instructed by the doctrine of the priesthood of Christ, whose consecration and instalment to this office, the prophet describeth unto us in this verse. 
Five things to be observed in this verse of the priesthood.  Wherein we may first observe the confirmation of this office by the irrevocable oath of God. secondly, the office itself, which is priesthood. Thirdly the person to whom it is assigned, Thou, that is, jesus the son of God. Fourthly, the continuance of this priesthood, which is, for ever. Lastly what order of priesthood it is, namely, after the order of Melchisedec.  
3 As touching the first, this protestation by oath serveth according to the matter in hand, 
The oath of God a significacation of 〈◊〉 unchangeable and irrevocable purpose.  to set forth the unchangeable counsel of God for the establishing of the priesthood of Christ, to be the only means for ever of atonement and peace betwixt God and us. It is always used in Scripture to note Gods immutable purpose, and settled determination that shall never be reversed. For the words of God sometimes imply conditions and exceptions, and he saith, thus and thus it shall be, but with limitation, namely, things continuing as they be: but so, that if the case be altered with us, he will also after the course of his dealing towards us. Thus he saith by the prophet jeremy, 
d jer. 1●. 7.  I will speak suddenly against a nation or against a kingdom to plack it up, and to root it out and to destroy it. But if this nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. And I will speak suddenly concerning a nation and a kingdom to build it, and to plant it. But if it do evil in my sight, and hear not my voice, I will repent of the good that I thought to do for them. According to the tenure of these words God said of Ninive; 
a jon. 3.4.  Yet forty days, and Ninive shall be destroyed, when notwithstanding upon their repentance God spared them, and turned back his hand, whereby he had threatened to destroy them. On the other side God speaketh unto Eli thus, 
b 1. Sam. 2.30.  I said that thine house, and the house of thy father should walk before me for ever: but now the Lord saith, It shall not be so; for them that honour me I will honour, and they that despise me, shall be despised. Thus the words of God sometimes though in terms they seem absolute, yet in meaning are conditional, and whether they be for good or evil, they stand or fall according to the good or evil that they find in us. But where God putteth to his oath, there is no revocation, and what he hath once sworn, he never repenteth him thereof, nor goeth back from it. And indeed God never repenteth him of any thing, 
God indeed never repenteth him: the repentance that is attributed unto him is some change in his actions, no change in himself.  whether spoken with oath or without oath, but because, where the actions & doings of God are altered towards us, there seemeth to us to be some alteration in God himself, the scripture in this case by the phrase of repentance somewhat submitteth itself to our conceit, when as indeed God, foreseeing all things before they come to pass, and 
c Act. 15.18.  knowing all his works from the beginning of the world, doth nothing but 
d Esa. 25.1.  according to his counsels of old; nothing but what from everlasting he had decreed and purposed with himself. But in those things, wherein the oath of God is used, there is no show of variableness nor shadow of change, but his words and deeds both in semblance and substance are perpetual and everlasting.  
4 And to this usage of an oath God for our sakes vouchlaseth to submit himself, 
Why God yieldeth ●●arre unto us to use an ●ath.  the more to stir us up to the embracing of his words, and the more strongly to challenge and hind our credit and assent to those things which he speaketh. Now strange it is that God should need to swear, and that his word whereby he made the world, should not in the world be sufficiently believed without an oath. But because he seeketh our salvation, he laboureth by all means to prevail with us that we may hearken unto him. And as for Marcions cavil that it is an indignity for God to swear, Tertullian answereth: 
c Tertu●●●nt. Ma●●ion●●. 2.  There is nothing unworthy of God, that furthereth man to believe God. The things that are necessary for man, are worthy of God, because there is nothing so worthy of God, as the salvation of man is.  

God sweareth sometimes in judgement, sometimes in mercy.  5 God therefore useth an oath, sometimes in threatening of judgement, sometimes in prounsing of mercy: sometimes in extreme wrath and fury, sometimes in compassion and loving kindness. The one way it is matter of extreme horror and dread; the other of singular and unspeakable comfort. When God sweareth in wrath, what is his oath but the sealing up of irrevocable damnation? the very opinion whereof is sufficient to astonish our hearts, and to confound all the senses and powers both of body and soul. For what is it but even hell itself for a man to conceive that he hath God for his vowed and sworn enemy, who by his oath hath bound himself to destroy him, so that now there is no remedy but to undergo that judgement, at which the angels themselves do tremble and quake, and are not able to stand under the burden of it? Thus when the people of Israel provoked the Lord, and increased their rebellions from day to day, the Lord was so far moved at length, that 
a Psal. 95.11.  he swore in his wrath, that they should not enter into his rest. When by his prophet he called them to 
b Esa. 22.12.  weeping and mourning and sackcloth, that by their repentance they might pacify the Lord, and they contrariwise as it were to despite the Lord gave themselves to joy and gladness, slaying oxen and kill sheep, eating flesh and drinking wine, and in scorn of the prophet's words cheered one another, saying, Let us eat and drink, for to morrow we shall die, the Lord said unto them in form of an oath: 
c Vers. 14.  If this iniquity be purged from you till ye die. Which Hebrew manner of swearing if we will express, it is as much as to say: As truly as I live, or am a just and righteous God, this iniquity shall never be purged from you till ye die. Thus the prophet Amos mentioning their extreme cruelty towards the poor, inferreth thereupon, 
d Amos 8.7.  The Lord hath sworn by the excellency of jacob, that he will never forget any of their works. These are fearful speeches, and being pronounced of others, they are written to instruct and admonish us that we do not by obstinate and wilful rebellion provoke the Lord and urge him from day to day by our proud and insolent contempt and despising of his words, lest whilst we abuse his patience to far, we cause him to swear our destruction, and to set his oath as an everlasting bar betwixt him and us. He will have us to understand that it is not in vain that he threateneth the sinful man, and if his word be not enough, he showeth us that he voweth and sweareth the confusion of them that will not be reclaimed. Let us therefore be wise in time, and learn hereby to fear the Lord; that we bring not this remeadilesse and dreadful judgement upon our own heads.  

The ●ath of God for the salvation of the faithful.  6 Now God as he hath sworn the destruction of the wicked, so hath he also sworn the salvation of them that believe and obey him. The foundation of which salvation he here layeth with an oath, confirming thereby the priesthood of jesus Christ, not so much to assure the same unto Christ himself as to settle in us an assurance of comfort to be received thereby. For God seeing our weakness to be such that we have need of all manner of props and stays to hold us up, would have his purpose of grace and life by Christ to be testified unto us not only by his word and promise, but also by his oath, that whatsoever impediments might seem to hinder that which we have believed through Christ, yet nothing should shake us from faith and hope, because we have to do with him, who being able to do whatsoever he will, will not be found a liar in his word, much less forsworn and perjured in his oath. 
a Heb. 6.17.  God, saith the author of the epistle to the Hebrews, willing the more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself by an oath, that by two immutable things wherein it is impossible that God should he, that is, his promise and his oath, we might have strong consolation which have our refuge to hold fast the hope that is set before us, etc. The reason then why God sweareth unto us is that we should receive strength of comfort thereby, resting assured that our 
b Rom. 5.5.  hope shall never shame us, and that there is no more possibility that it should deceive us, than it is possible for God to forswear himself. 
What comfort and assarance we are to conceine of the oath of God as touching our salvation.   
7 This is his kindness towards those that are his: this is his fatherly care, to comfort and uphold us in the assured hope and expectation of his mercies. Which mercy of God in thus condescending to our weakness and frailty, we are to apply to the stablishing of our faith, and to the arming of our consciences against all temptation of distrustful and perplexed fear. He hath bound himself unto us by his covenant and promise, by writing and seal, and as if all this were not enough, he hath added his oath also. By all these means he hath confirmed unto us his blessing, the forgiveness of our sins, the assistance of his grace, the protection of his hand, the continuance of his love, and the blessed hope of everlasting life. What is it therefore that should quail our faith, or discomfort the hope that God hath given unto us? Sin is offensive and displeasing unto God; the devil is mighty and strong; hell pleadeth a right, whereby it challengeth us to itself: our consciences by any merit of our own cannot plead the contrary: but neither the offence of sin, nor the power of Satan, nor the pleading of hell's title, nor the subscribing of our own consciences to the confession of our own guilt can so much prevail as to bring God to the denying of himself, & to the violating of his oath, whereby he hath bound himself to forgive their sins, and to save them from hell and from the devil that do believe in him. 
a Hierony. epic ad Rusticum.  If we believe not God upon his promise, saith Saint Hierome, yet let us at least believe him when he sweareth for our salvation. The oath of God is a sure foundation; build thyself upon it and thou shalt never be removed. Thus God comforteth the repentant man, 
b Ezech. 33.11.  As I live saith the Lord, I desire not the death of the wicked, but that the wicked should iurne from his way and live. If God then have touched thy heart with true repentance, why doubtest thou of thyself, seeing God hath not only said but sworn that thy life is the thing that he desireth and delighteth in? Thus he comforteth the faithful afflicted soul: 
c Isa. 54.9.10.  As I have sworn that the waters of Noah shall no more go over the earth, so have I sworn that I will not be angry with thee nor rebuke thee: For the mountains shall remove, and the bills shall fall down, but my mercy shall not departed from thee, neither shall the conenant of my peace fall away, saith the Lord that hath compassion on thee. This is the comfort that God yieldeth, not only to his church in general, but in particular also to every member thereof, that the covenant of his peace shall stand in●●●…e with them, that his mercy shall never fail them; that be will never cease to 
d Icrein 31.3.  love them, as another prophet saith, With an everlasting love.  
8 
The papists overthrow the comfort that God offereth unto us by his oath.  Another manner of comfort than we can receive by the doctrine of the papists, who make the promise of God & his oath altogether idle and of none effect, teaching us no other faith or hope to be conceived thereof, but such as leaveth us hanging betwixt heaven & hell, & more perplexed with fear the devil; then rejoicing in the persuasion of the love of of God. A man with them may not be fully persuaded in his heart that he hath received the grace of God or found favour in his sight. It is too much presumption for a man to think that he is beloved of God, or hath obtained the forgiveness of his sins. Which what is it else but to set a man upon a rack, and to wave him and toss him to and fro, anguished and vexed betwixt doubtful hope and tormenting fear? How far is this from that resolution and joy of faith whereunto the holy Ghost instructeth us, which mounting up above the skies, and laying itself in the lap of jesus Christ, contemneth the world, and defieth the power of Satan, and walking in the garden of holy Scriptures, gathereth here and there the sweet flowers of inward peace, and solaceth itself with that which it readeth; 
a Esa. 25.1.  O Lord, thou art my God, I will exalt thee. 
b 2. Tim. 1.12. edit. vulg.  I know whom I have believed, and I am sure enough. 
c job. 19.25.  I know that my redeemer liveth, 
d Cor. 5.1.  and though the earthly house of this tabernacle be destroyed, yet I shall have a building that is of God, an house not made with hands, but eternal in heaven. In the mean time the 
e Hebr. 13.5.6.  Lord is on my side, he will not fail me nor forsake me, I will not fear what man can do unto me. Yea who or what 
f Rom. 8.35.  shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Nay, I stand persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord. 
g 2. Tim 4.18.  He will deliver me from every evil work, and will preserve me unto his heavenly kingdom. He hath sworn unto me, and how should I distrust his mercy? Though the whole world were against me and all that is therein, and though I know there be enough in me for which he may refuse me, yet I know nothing can weaken or impeach the truth of God, to make him departed from his oath, and to cast me away that put my trust in him.  
9 
The office of priesthood intendeth atonement and peace betwixt God and man.  It followeth now in the second place to consider of the office itself that is here confirmed, which is, the office of priesthood. The office of priesthood serveth for mediation and atonement betwixt God and man, which is performed by offering gifts and sacrifices in the name of satisfaction for sin, and for appeasing the wrath of God conceived against sin. To which purpose it serveth which we read to the Hebrews; 
a Heb. 5.1.  Every high priest is ordained for men in things pertaining to God that be may offer both gifts and sacrifices for sin. The occasion then of priesthood is the sin of man, who by his disobedience hath divided and stranged himself from God, and is become the enemy of God. To make peace betwixt God and man, and to bring man again to God somewhat must be yielded that may stand for lieu and recompense of the offence and trespass by man committed against God. And this the heathens themselves in some part conceived, either by light of understanding, or as it is more likely by tradition received from the patriarchs and fathers; from whose faith and fellowship they divided themselves, but yet retained some shadows and corrupt imitations of their devotions, which they applied to the service and worship of idols and false gods of their own devising. Whence it is that Tertullian speaketh as of a policy of satan to give countenance unto sacrilege and idolatry: 
b Tertul. de prescript. adu. haer.  Ipsas quoqueres sacramentorum divinorum in idolorum mysteries aemulatur. In the mysteries of idols he counterfeiteth the matters of God's sacraments. They had therefore their priests and priesthoods, their rites and ceremonies of sacrifices and offerings whereby to pacify their angry gods, and to win favour at their hands. But those Gods were indeed devils, and those sacrifices and ceremonies nothing else but a horrible depraving and profaning of the worship and service appointed by God, whereby the devil was honoured and served under the name of God. The only true piesthood is that that is established by God, and hath his word for the warrant of it: all other priests with all their devices provoke the wrath of God, but to pacify it they can do nothing.  
10 
Three things to be regarded in him that shall be a priest for atonement betwixt God and man.  Now in him that shall be truly called a priest to make peace and atonement betwixt God and us, there are three things to be considered; the excellency of his person; the worthiness of his sacrifice, and the virtue of his prayer; in any of which if there be any defect, there can nothing be done available on our behalf. As touching his person he must be in condition & quality far superior unto other men, meet for his greatness, purity and holiness to appear before the glorious majesty of the most high God. The rule of the Law standeth good in this case; Cuius persona non placet, nec catera placent: Where the person is not approved, nothing else can be accepted. 
a Gen. 4.4.5.  The Lord had respect to Abel first, and therefore to his offering; but he had no regard to Cain; and therefore to cain's offering he had no regard. Whereupon Saint Bernard saith 
b Bernard. in Cant. ser. 24.  Quid miraris, O Cain, si ad munera tua non respicit, quite despicit? Why marvelest thou, Cain, that he hath no respect to thy offerings, seeing he despiseth thyself. So it is in this case; he cannot be a priest to make atonement for others that admitteth any exception against himself. Secondly, as the person of the sacrificer; so the worthiness of the sacrifice is to be regarded; that it be fit to be offered unto God, and of sufficient price and value to countervail the trespass for satisfaction whereof it is performed. For whatsoever the person be, yet if he offer not unto God that that is worthy of God, his sacrifice is not admitted, neither can he thereby purchase remission and forgiveness of sins. Thirdly on the excellency of his person, and worthiness of his sacrifice dependeth the virtue and acceptation of his prayer. For he cannot by prayer present himself unto God as an intercessor and mediator for us, who himself standeth subject to challenge either for the unworthiness of his person, or for the baseness of his offering. But he that answereth both these conditions, his prayer is of force to obtain grace and mercy for them that commit themselves unto him. They that teach any priesthood truly, and in itself effectual and available for the forgiveness of sins, in which these three conditions are not satisfied, they teach not the truth of God but their own devise, and thereby deceive both themselves and other men.  
11 
The priesthood of the jews not available in itself to give for-g●●nes of sins.  There was indeed a priesthood amongst the jews established by God himself, which yet notwithstanding could not work atonement and peace with God, because these three conditions were not found therein. The persons that ministered in that priesthood were by law tied to certain outward observations, and by rites & ceremonies of apparel and diet, of washings, and purifyings, and anointings, etc. were in some sort separated from other men: but as touching inward quality, where the eye of God looketh, they were the same that other men; sinners, weak, unworthy to appear in the sight of God, and therefore were bound to offer not only 
a Heb. 7 27.  for the people's sins, but for their own also. Again their sacrifices were not such as might yield any due satisfaction for sin. For it 
b Heb. 10.4.  was unpossible, as we read, that the blood of bulls and goats should take way sin. A man having committed trespass brought his offering to the priest. He laid his hand upon the head of the sacrifice as it were there to lay his sin. The brute and dumb creature was slain, as if it had done the trespass. But what could the blood of a brute beast avail to acquit the conscience of him that had offended indeed? It was a testimony that he had sinned, because in that name it was slain, but purgation of sin it could yield none, and the uttermost that it could do was but 
c Heb. 9.13.  to sanctify as touching the purifying of the flesh, & to perform an outward satisfaction to the church. Therefore the prayer that was grounded upon these sacrifices could not be effectual or strong enough to entreat and move the majesty of God. And hence it is that the author to the Hebrews saith, that 
d Heb. 7.18.  that priesthood was disannulled for the weakness and unprofitableness thereof: calling it weak and unprositable as it is considered merely in itself without respect unto jesus Christ figured & shadowed therein. For all the use and benefit thereof stood in the reference that it had unto the priesthood here established, which by the oath of God is appropriated for ever unto jesus Christ. Thou art the priest. The priest in that priesthood was accepted with God as in figure & bearing the person of this priest. The sacrifices there were called atonements, as implying respectively his oblation and sacrifice of himself. The prayer of the priest there was heard for the people as uttered in the name of this mediator, and depending upon the intercession that he should make. 
The truth of priesthood for forgiveness of sins belongeth only unto jesus Christ.   
12 Therefore the sovereignty of priesthood belongeth properly unto the son of God, unto jesus Christ who is in that respect called 
e Heb. 9.15.  the mediator of the new testament wherein God hath promised forgiveness of sins. The excellency of whose person to that purpose the holy ghost in sundry places describeth; as that 
a Col. 1.15.  he is the image of the invisible God; the first borne of every creature; by whom all things were created, both in heaven and in earth, both visible things and invisible, whether thrones, or dominions, or principalitics, or powers, etc. And again, that he is 
b Heb. 1.2.3.  the heir of all things; that by him the world was made; that he is the brightness of the glory of God, and the engraved form of his person; bearing up all things by the power of his word; 
c vers. 4.  more excellent than the angels, etc. Thus Saint john also beginneth his gospel, as at the first to show the greatness of him of whom he writeth, 
d joh. 1.1.  In the beginning was the word, and the word was with God, and that word was God, etc. All things were made by it etc. In it was life, etc. 
e vers. 14.  We saw the glory thereof as the glory of the only begotten of the father, etc. In this glory the holy Scripture setteth him forth unto us that we may understand that seeing he is the son of God there is in his person no defect, but all sufficient perfection for the performance of this work. There was no exception for the father to take against the person of his only begotten son, his own image, being the same that he himself is, because this were all one as to take exception against himself. If in God there be worth enough to make atonement for man, then is there enough in jesus Christ, because Christ is the son of God.  
13 
Christ our priest not only according to has manhood but also according to his godhead.  Which foundation they greatly shake who rest the priesthood and mediation of Christ in his human nature only, and yield not unto the godhead any part in this execution, whereas the whole power and virtue of that that Christ in his manhood hath done for us, ariseth from the godhead; the respect whereof being set aside, nothing that he hath done can be of sufficient force to work our peace and to bring us unto God. And therefore hence doth the scripture teach us to esteem the force and power of the sufferings of Christ, for that it is 
f Act. 20 2●.  God that hath purchased us with his own blood, and 
g 1. Cor. 2.8.  the Lord of glory that was crucified for us, not only by unity of person, but by act of priesthood & mediation, whilst as he is the son of God, he hath given himself in his manhood to be thus cruelly entreated for our sakes. Which the holy ghost very expressly teacheth us when he saith that Christ, not only by the will and work of his human nature, but 
h Heb. 9.14.  by his eternal spirit offered himself unto God. For if by his eternal spirit, that is, the power of his godhead he offered himself, how can it be denied but that by the same eternal spirit and godhead he hath performed the work and office of a priest. So when the Apostle saith that 
a 2. Cor. 5.19.  God was in Christ reconciling the world unto himself he plainly showeth that the godhead of Christ was an agent in this reconciliation, and adjoined itself not only as a part of the person, but as a partaker of the work, to effect this atonement betwixt God and man. Therefore Saint Ambrose saith that he is 
b Ambros. in 1. Tim. cap. 2.  ex utroque mediator; a mediator in both respects as he is both God and man. And more plainly he speaketh in another place that 
c in Heb. cap. 7.  Christ both in his godhead and in his manhood being a mediator for ever betwixt God and man, is always living to make intercession for us. So Saint Austen likewise saith that 
d August. orat. count judae. paga. & Arianos. c. 8.  Christ whole man and God, the word, the soul and the flesh one Christ is made a mediator for us. To be short when the ancient 
e August. cons. lib. 10. cap. 42. Chrysost. Theodoret. Theophy. Oecumen. in 1. Tim. cap. 2.  fathers teach that Christ in that he is the priest and mediator betwixt God and man, is and needs must be partaker with them both, and so both God and man, what is it but a mere contradiction to affirm that Christ according to his godhead is not a mediator?  
14 
Christ himself not our priest only, but also our sacrifice.  Now that the son of God our mediator and priest might have a meet sacrifice to offer in our behalf, he took unto him our body and flesh and demean himself to the condition of our nature, which although in itself it be but of small price to offer unto God, yet being joined into one person with the son of God, becometh thereby of infinite worth, because it is the body of the son of God. For we cannot doubt but that the body of the son of God, the sufferings and death of the son of God are a sufficient expiation & redemption of the sins of men. As therefore against the priest, so against the sacrifice there is no exception, because the priest himself is also the sacrifice. For it is otherwise here them in the former priesthood of Aaron, because there the priest was one thing and the sacrifice another; but here the priest and sacrifice are both one, whilst Christ himself the son of God 
f Tit. 2.14.  giveth himself for us, & 
g Heb. 7.27.  offereth up himself, & 
h Heb. 9 26.  putteth away our sins by the sacrifice of himself. Seeing therefore both the priest & the sacrifice are of so infinite worth & value, 
The intercession of Christ avail able by has own worth.  the prayer of mediation which this priest uttereth by virtue of the sacrifice which he hath offered, cannot but be in the highest degree acceptable to the Lord, and make them accepted also whom thereby he commendeth to the Lord. Such was the prayer that jesus Christ powered forth unto his father immediately before his passion, beholding now in spirit the acceptation of the sacrifice which he was about to offer, and by virtue thereof entreating and making intercession for them for whom he offered; not only his Apostles, but all that 
a joh. 17.24.  the father had given unto him, and 
b vers. 20.  by their word should beleene in him. Who afterward having finished all things which he had to do and to suffer for us here on earth, ascended into heaven, there thence forth to do the office of a priest 
c Heb. 9.24.  by appearing in the sight of God for us.  

Christ ascended into heaven still continurth a priest for us and for ever.  15 For he hath not by his ascending into heaven put of the care of his redeemed, or left them to themselves, but even yet he sitteth at the right hand of God to plead our cause, and to be our me diatour, that by his intercession our sins may be forgiven us; the love and favour of God may be yielded unto us, and our prayers may be gracious and acceptable in his sight. And what is his very sitting at the right hand of God in that flesh wherein he hath performed the satisfaction and atonement for our sins, but a continual remembering the Lord of that that in the same flesh he hath done for us, thereby as it were with strong and mighty voice craving for us mercy and grace, and the defence of God's blessed hand to preserve & keep us until he bring us unto that inheritance whereunto he hath redeemed us. And this continual intercession for us the prophet here noteth, in that he saith, that he is appointed to be a priest for ever. For where as in the former testament the priests could not continued 
d Heb. 7.23.24  by the reason of death, this man, because he endureth ever, hath an everlasting priesthood. There is one died, another came in place, and by succession of priests was the continuance of that priesthood: but this priest needeth no successor, because although he once died, yet being raised again from the dead, he liveth for ever, and is ever present with God by himself to do the office that he hath taken upon him to make intercession for us.  

Christ a priest after the order of Melchisedec.  16 And this eternity of priesthood is again implied in that that he addeth that Christ is a priest after the order of Melchisedec. Of which fully to speak would require a long discourse, but I will briefly knit up that which is most needful to be spoken. In the holy scripture therefore we read of two orders of priesthood, & only two, 
Two orders of priesthood.  the one 
a Heb. 7.11.  the order of Aaron, the other as here we read, the order of Melchisedec. The order of Aaron, together with the earthly tabernacle was but 
b Hebr. 9.9.10.  a figure for that time, whereby were offered gifts & sacrifices that could not make holy concerning the conscience him that did the service, which only stood in meats and drinks, and divers washings and carnal rites, 
c Heb. 7.19.  which made nothing perfect, but served only for an introduction to abetter hope, and to 
d Gal. 3.24.  school men unto Christ. Which having but the 
e Heb. 10.1.  shadow of good things to come, when for the time it had served the use whereunto it was appointed, and now the truth and substance was revealed in jesus Christ, ceased utterly and became of none effect, and profited them nothing at all that were exercised therein. There remaineth therefore thence forth no other priesthood save only the order of Melchisedech, the title where of resteth only and entirely in jesus Christ.  

The figure of Melchisedec how it is to be applied.  17 For the application of which figure of Melchisedec if we will go safely we must tread no other steps but those which the holy ghost hath marked out unto us: as for men's presumtions we cannot safely build upon them, neither is their word any warrant to justify unto us their own conceits. What there is in the story of Melchisedec to be applied unto jesus Christ the holy ghost in the seventh to the Hebrews prosecuteth at large. And first in his name and titles we may see the whole mystery of Christ briefly comprised. For jesus Christ is indeed the true Melchisedec, that is by interpretation 
f Heb. 7.2.  king of righteousness, not only for that he is righteous himself, but because he is as the prophet calleth him 
g jer. 23.6.  the Lord our righteousness, who 
h 2. Cor. 5.21.  when he knew no sin was made sin for us, that we might be made the righteousness of God in him: whose people are called 
i Esa. 61.3.  trees of righteousness, the planting of the Lord, bringing forth the 
k Phil. 1.11.  fruits of righteousness to the glory and praise of God. He is also 
l Heb. 7.2.  king of Salem, that is, king of peace, accordingly as the prophet also termeth him 
m Esa. 9.6.  the prince of peace, because he is the procurer and maintainer of our peace; at whose birth the angels sound out 
n Luc. 2.14.  peace upon earth; who going to his death bequeathed unto his a legacy of peace; 
o Joh. 14.27.  peace I leave with you: my peace I give unto you: whose 
p Eph. 2 17.  preaching was peace both to far and near: 
q Col, 1.20.  by whom the father hath reconciled all things to himself, and set at peace both the things in heaven and the things in earth by the blood of his cross. So that under the regiment of this king we may boldly say; 
a Eth. 2.14.  He is our peace; 
b R●m. 5.1.  being justified by faith we have peace towards God through jesus Christ our Lord. Furthermore as Melchisedec, so jesus Christ is the priest of the most highest God. And this on the one part the holy ghost mentioneth indefinitely that Melchisedec was the priest of the most high God, but what was the ceremony of his priesthood, or what sacrifice he offered, he expresseth not, and therefore for us to determine any thing thereof is but rashness, neither may we strain the comparison further than the word of God giveth us way and warrant so to do.  

The papists falsely resolve of the sacrifice of Melchisedec.  18 The papists take upon them to resolve out of the story of Moses what the sacrifice of Melchisedec was, and by a corrupt and false translation avouch that 
c Gen. 14.18.  he offered bread and wine, which they say was a figure of their mass, and would thereby prove that in their mass is a very real and actual sacrifice done of the very body and blood of jesus Christ, serving to purchase forgiveness of sins both for quick and dead. But the premises are to short to infer a conclusion so large, and it is no argument to say, Melchisedec offered bread and wine, therefore Christ hath appointed us to offer a sacrifice of his very body and blood in the likeness and form of bread and wine. For to yield them their own translation, what gain they thereby if we say that Melchisedec offered these things to Abraham by way of courtesy, not to God by way of mystery. And hereunto in part S. Ambrose leadeth us, saying that 
d Ambrose de sacram. li. 4. c. 3.  Abraham came from the sight a conqueror, and Melchisedec the priest met him, and offered unto him bread and wine. To offer bread and wine to Abraham, was no matter of sacrifice unto God. But indeed the translation is false, and their collection worse, neither is the Hebrew word any where in the Scriptures found to signify the offering of a sacrifice. The true reading is, Melchisedec brought forth bread and wine. And so 
c Mieron. in quest. Hebraicis in Genesim. & epist. ad Fuagrium.  Saint Jerome translateth; and giveth the reason of bringing forth bread and wine, namely, for the refreshing both of Abraham himself and also of his men of war. So saith 
f Ambros, in epist●ad Heb. cap. 7.  Saint Ambrose also in the very same words, So other of the fathers read the words, and the very evident truth thereof made Pagnine and Arias Montanus to translate the place as we do, though they were papists and earnestly devoted unto the Church of Rome: yea, they vary herein from the vulgar Latin translation, which by the Council of Trent they have decreed to be only authentical and of authority in the Church. It appeareth therefore that this place yieldeth little help or life to their sacrifice of the mass, and weak is that building that hath no better a foundation to rest upon. And surely wonder it were that the Apostle to the Hebrews professing to draw them forward from the 
a Heb. 6.1.  first principles of Christian doctrine to the perfection thereof, & to that purpose treating precisely of the priesthood of Melchisedec, and applying the same unto Christ, should omit this matter of sacrifice, if there were any matter in it, and not so much as intimate any thing thereof, which the papists would make us believe is the chiefest and most important matter of all other. But the silence of the holy Ghost condemneth their sentence of wilfulness and presumption.  

The fathers make melchisedec's bread and wine an allusion to the Lords supper, but no proof of the popish mass.  19 Neither are they any whit benefited by that which the ancient fathers have spoken of this matter, who from this story of Melchisedec gathered indeed an allusion unto the sacrament of the Lords supper, but to no other purpose save only to show that Melchisedec bringing forth bread and wine did betoken that Christ should institute a sacrament in bread & wine for a sign and remembrance of his body and blood. This Saint Hierom declareth when handling Christ's institution of the sacrament he saith 
b Hieron. in Mat. cap. 6.  Christ taketh bread and goeth to the true sacrament of the passover that as Melchisedec the priest of the high God in presiguring of him offering bread and wine had done, so he himself also might represent the truth of his body and blood. No more did they conceive done either before by Melchisedec or afterward by Christ, but only by bread and wine to represent the verity and truth of his body and blood. But of the turning of the bread and wine into the very body and blood of Christ, and offering the same really and substantially in sacrifice unto GOD, neither did Melchisedec prefigure any thing, neither have they affirmed any thing, neither doth the Scripture teach us any thing that we should believe the same. To be short let us not be wise beyond that that God hath taught us: let it suffice us for this point to believe that Melchisedec king of Salem was also the priest of the most high God and so both king and priest, and therein above all other a most jively figure of jesus Christ. If we go further we go in the dark, and it is not likely that we should keep the way.  
20 It is further to be added that as Melchisedec to Abraham, so Christ to his hath pronounced 
a Mat. 5.3. & Iu●. 6.20. etc.  bleshing, and 
b Eph. 1.3.  in him God the father hath blessed us with all spiritual blessings in heavenly things. As Abraham paid tithes of all to Melchisedec the priest, so we must pay and yield all to the high priest of our profession jesus the son of God. 
Melchisedec and Christ how understood to be without father, without mother, etc.  Melchisedec is described without father, without mother, without beginning of days or end of life: which is not simply to be understood, but according to that manner as the scripture setteth him forth unto us, which suddenly bringeth him in as the priest of the high God meeting Abraham and blessing him, and neither before nor after mentioneth him any more, as if he were a man suddenly come from heaven, and suddenly returned thither again, and not to be counted in the genealogy of the fathers. For if we understand it simply and barely as it soundeth, we cannot fit it unto jesus Christ, who is not altogether without father or mother, etc. but, as saith Saint Jerome, 
c Hierony. in Psal. 110.  all Ecclesiastical writers have said, that he is said to be without father according to his manhood, without mother and kindred according to his godhead, and therein also without beginning of days or end of life. Therefore as Melchisedec for any thing we read, so Christ verily and indeed continueth a priest for ever, seeing he ever liveth as was before said, to make intercession for us.  

The honour of priesthood proper unto jesus Christ.  21 Now of all that hath been spoken this is the sum, that the honour of priesthood for propitiation and atonement for sin belongeth only unto jesus Christ; that he alone it is who for the greatness of his person, and for the worthiness of his sacrifice, and for the power of his intercession is sufficient to be our mediator unto God: that he only answereth that that was figured in Melchisedec, being for us both a king and a priest, 
The sufficiency of the priesthood of Christ is the condemnation of the popish priesthood.  in whom we have righteousness and peace and bliss; who never ceaseth to stand and plead for us before the throne of God. Seeing then he is thus all-sufficient in himself, and abideth ever with God to perform in our behalf the office of a priest, we learn hereby to look to another priest, or mediator, but only to him, & therefore to condemn the popish priesthood togiher with all their strange intercessions of sacrilege & blasphemy, as tending to the derogation of the priesthood of Christ, and to the impeachment of that sacrifice and atonement that he hath performed for us. 
The popish priesthood of no order appointed by God, and therefore not of God.  Of whom it may be demanded by what order it is that they take upon them to be priests, and to offer sacrifice for forgiveness of sins. The Scriptures as before is said, name unto us only two orders of priesthood, of which theirs is neither. The order of Aaron they will not challenge unto themselves: the order of Melchisedec they dare not, because it is noted to be the peculiar and sovereign royalty of the son of God. Or if they dare (as indeed what dare they not to serve their turn?) how or with what colour can they fit themselves to that order? for to be a priest after the order of Melchisedec is to be both king and priest; and to be a priest 
a Heb. 7.3.  continuing for ever: without father, without mother, etc. But these things cannot be applied to popish priests. Therefore priests according to the order of Melchisedec they cannot be. If neither according to Aaron, nor according to Melchisedec, than their priesthood is not of God, but they are priests of their own making, and therefore hateful unto God.  

The popish priesthood impeacheth and disgraceth the priesthood of Christ.  22 And so much the rather, for that by this their usurped priesthood they vilify and disgrace the priesthood which God by his oath hath established for ever in jesus Christ. For what do they but mainly detract from the excellency of his person when in offering sacrifice for sin they match & mate with him every varlet and peasant to whom it pleaseth any Romish bishop to give imposition of hands, and make them priests to appear before God, and to make atonement for sin, whom men would scant think worthy enough for the wiping of their shoes, or the keeping of their swine? The sacrifice of his cross & that 
b Heb. 7.27. & 9.12.26. & 10.10.12.14.  once offering of himself, which only and without any second offering the scripture commendeth unto us, teaching us that thereby we 
c Heb. 10.10.14  are sanctified and perfected unto God, so that we have no need of any further offering, what do they but disgrace as unsushcient when they make a necessity of offering him up in sacrifiec every day to purchase thereby forgiveness of sins both for quick and dead: and when the holy Ghost most expressly saith that 
a Heb. 9.24.25.  he is entered into heaven to appear in the sight of God for us, not that he should offer himself often, do yet notwithstanding teach that being in heaven he often and every day 
b Rhem. Tesia. Annot. Heb. 7.23.  concurreth with their priests as the Rhemists speak, to offer up himself? His intercession they have made in a manner frustrate and void by putting in his place other intercessors and mediators by whom they have persuaded themselves to have more ready access unto God, even as many as there are saints to be found in heaven: as if Christ were either unwilling or unable to procure them favour with God; or were asleep and had forgotten either the office committed unto him, or this promise whereby as before was noted he hath assured us in this sort: 
c joh. 14 13.  Whatsoever ye ask the father in my name, I will do it, that the father may be glorified in the son: teaching us to use no other but only his own name because God in this behalf hath chosen to be glorified neither in Peter nor Paul nor in the virgin Mary but only in his son. To discourse these points at large would be too long and tedious, but thus in a word they rob Christ so much as in them lieth of that honour which God the father by an irrevocable oath hath confirmed unto him, and make the word of God of none effect by communicating that to other which the father hath vowed shallbe proper unto him alone. And horrible is the iniquity and villainy that from time to time they have committed under the pretence of this priesthood, even 
d 2. Pet. 2.1.3.  denying the Lord that hath bought them and through covetousness with famed words buying and selling and making merchandise of the 
e Renel. 18.13.  souls of men; and whilst they fed them with an opinion of forgiveness of sins by their priesthood and sacrifice, bereaving them of forgiveness of sins which they should have found indeed in the blood of jesus Christ. Let us not be partakers of their error, but refusing all other priesthood and mediation let us cleave unto that only which God hath ordained in the person of jesus Christ. He hath 
f Heb. 1.3.  by himself purged our sins and perfectly fulfilled the work of reconciliation which was committed unto him of the father he needeth no aslistants or helpers in this behalf. 
The comfort that we receive by the priesthood of Christ.   
23 But of all this a singular comfort is ministered unto us. For seeing we have such an high priest, so glorious and great in person; so sufficient in worth of sacrifice; so gracious in intercession, sitting also at the right hand of the majesty in heaven, so near unto God, the very son of God, what good thing is there that we may not hope for at the hands of God by his means? How should we doubt but that God is always ready to yield us favour and grace coming to him in his name? How may we comfort ourselves in affliction and distress lifting up our eyes to heaven and saying, He sitteth in my behalf at the right hand of God who is able to do all things for me. His eyes are always over me, his care is always for me: his mouth is never shut from soliciting and pleading my cause with God the father. There is nothing so grievous in my sins but his blood is able to acquit it: nothing so high in the gifts of God but his intercession is able to obtain it. He hath taken me to be his; he will not suffer me to perish but will preserve and keep me for ever. God the father grant unto us, etc.   

The fifth Sermon.  Vers. 5.6.7. 
5 O Lord, he that is at thy right hand shall wound even kings in the day of his wrath.  
6 He shall judge amongst the heathen: he shall fill all with dead carcases; he shall wound the head over great countries.  
7 He shall drink of the brook in the way: therefore shall he lift up his head.  
THese verses serve for declaration of that that we read in the first verse. For here is showed how jesus Christ set up in the majesty of his kingdom exerciseth his power for the confusion of them that refuse him for their king, and deny to stoop unto his sceptre, until that be performed which is there promised that all his enemies shall be made his footstool. This is the general drift of these words; but more particularly we may observe here set forth concerning jesus Christ the severity of his wrath; 
What points we are to observe in these three last verses.  the extent of his government: his authority of judgement: the prosecution of his victory: and after all accomplished his triumph and glory. Of all which I will speak as the course of the words themselves doth give occasion.  
2 As touching the first, the prophet in the fift verse turning his speech to God the father speaketh to this effest: O Lord, he to whom thou saidst, sit thou on my right hand, etc. after that thou shalt have exalted him to that fullness of majesty and power, shall in the day that he shall appoint for the execution of his wrath, strike through and wound with a mortal wound not only the viler and base sort and as it were the common soldiers, but even the captains themselves, yea the very kings & potentates of the world whosoever they be that shall oppose themselves against him, & refuse to yield their necks to the bearing of this yoke. 
A double end of Christ's sitting at the right hand of God.  Where at the first sight there is given us occasion to consider a double end of Christ's sitting at the right hand of God. The one concerneth the salvation of his faithful people: the other the destruction of rebels and enemies. The one yieldeth great comfort and assurance of hope, and the doctrine thereof is proper to them that believe in jesus Christ, and incline their ears to his words, and apply their feet to walk in his ways, to whom it cannot but yield great matter of confidence towards God to bethink themselves that they have such an high priest and mediator as sitteth at the right hand of God in so great acceptation with God; in the height of the glory of God; in all sovereignty of power and dominion over all creatures both in heaven and earth. Why should I doubt but that my prayers are heard of God, when he that sitteth at the right hand of God is there always ready to entreat for me? Why should I fear least my sins condemn me, when he that sitteth at the right hand of God is ready to plead his satisfaction for my sins? What can the devil do against me when he fighteth for me that sitteth at the right hand of God? He is my redemption and life that sitteth at the right hand of God and therefore how shall death or hell be able to do me harm? Who will accuse me, when as he hath acquitted me? who will condemn me seeing he hath sealed a pardon for me? To be short, it is riches in poverty, health in sickness, joy in sorrow, safety in danger, life in death faithfully to remember and heartily to embrace jesus Christ sitting at the right hand of God the father. Blessed is the man whose heart jesus Christ possesseth by this faith: but he that accepteth not of this great grace by faith and obedience of the gospel, unhappy is he and thrice unhappy howsoever according to the course and condition of this world he seem to be most happy.  
3 For Christ as to his that receive and love him he is gracious and lovely, 
Christ's sitting at the right hand of God full of terror to rebellious and unthankful men.  and sitteth at the right hand of God for their defence and safety, so to them that unthankfully refuse him or rebelliously fight against him, is full of terror and fear, full of wrath and rigour, and sitteth at the right hand of God to be revenged of them, wounding and killing and not sparing even the very kings and monarchs of the world that are not reconciled unto him. He is not only a lamb to save, but also a lion to destroy. He hath not only a sceptre to govern, but also a sword to kill. 
a Psal. 2.10.  Be wise now therefore, saith David, O ye kings, understand ye that are judges of the earth: Kesse the son lest he be angry: when his wrath shall suddenly burn, blessed are they that trust in him, but woe to them that have despised him.  

a Mat. 3.12.  He hath his fan in his hand, saith john Baptist, and he will purge or make clean his floor, and gather his wheat into his garner, but the chaff he will burn with unquenchable fire. And who are this chaff but the wicked and ungodly? but sinners and unbelievers and hypocrites who in the field of this world, and in the floor of the church live and grow together with the good corn, with the faithful and just; securely flattering themselves for that they have place to grow in the lords vineyard, whereas in the mean time to Godward they are unprofitable and good for nothing; bringing forth no good fruit; being void of faith and a good conscience; yielding no true devotion, no sound obedience unto jesus Christ, when notwithstanding they honest and grace themselves with the profession of his name. Unto them Christ shall adjudge a portion in the fire that never shallbe quenched. He shall say at the last day not only, 
b Mat. 25.34.41.  Come ye blessed, inherit the kingdom, but also, Go ye cursed into everlasting fire. 
c 2. Thess. 1.7.  The Lord jesus, saith saint Paul shall show himself from heaven with his mighty Angels in flaming fire to render vengeance unto them that know not God, and that obey not unto the gospel of our Lord jesus Christ: which shallbe punished with everlasting perdition from the presence of the Lord and from the glory of his power.  
4 Let us remember these things that we deceive not ourselves in that which we pretend of our glorying and rejoicing in jesus Christ: with great solemnity we celebrate his nativity and birth; we keep holy days: we feast it with dainty fare; we brave it with our best attire; we forbear our ordinary labours; and all as in the honour of jesus Christ. But if we despise his Gospel, and tread his word under our feet; if we cast his commandments behind our backs and refuse to be guided by his direction; if under pretence of keeping holiday to the Lord we seek our own will, and follow our own carnal and corrupt desires, and regard no more in our hearts but with the Israelites to 
d Exod. 32.6.  sit down to eat and to drink and to rise up to play, what is there in that that we do, but that which God elsewhere reproved in them: 
e Esa. 29. 13.1●  This people draw near unto me with their lips, and honour me with their mouths, but their heart is far from me? Men deceive themselves and make a way to their own destruction, when they fancy jesus Christ to be so merciful a Saviour, as that under him they may do what they will, and live as they list, ignorant, careless consciencelesse, savouring of nothing but of the flesh and of the world, and yet in the end be nothing hindered from coming unto him. And this is the common error of many that live under the name of Christians. They call him their Lord jesus, but live as if they acknowledged him only jesus to save them; 
Christ not only jesus to save us, but also the Lord jesus to rule and govern us.  and not the Lord jesus to rule and govern them. Thus they divide jesus Christ, and where they list they accept of him; and otherwhere reject him. But Christ is not divided, neither will he be jesus to save where he is not Lord to rule. If we will receive him, we must receive him entire and whole 
a 2. Pet. 2.20.  the Lord and saviour jesus Christ. If we deny unto him that subjection & dutiful obedience whereby we should approve that we take him for our Lord, he shall be unto us a Lord indeed, and not a saviour; we shall feel his power, and not find his mercy; his sword shall overrule us that would not be content to be ruled by his word. We remember the sentence of Christ, 
b Luc. 19.27.  Those mine enemies that would not have me to reign over them, bring them hither and slare them before me. Let us assure ourselves if we yield not unto Christ his kingdom to reign over us, he taketh us for his enemies, and howsoever we now call him 
c joh. 1.29.  the lamb of God that taketh away the sins of the world, yet at that great day of his appearing, the conscience of our unfaithfulness and rebellion shall make us to 
d Renel. 6.16.  say unto the mountains and rocks, fall upon us and cover us from the sight of him that sitteth upon the throne, and from the wrath of the Lamb. To this purpose Christ hath forewarned us, 
e Mat. 7.22.  Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many miracles: and then I well profess unto them: surely I never knew you: away from me ye workers of iniquity. And again, 
f Luc. 13.25.  When the goodman of the house is risen up and hath put to the doors, and ye shall begin to stand without and to knock saying, Lord, Lord, open unto us, and he shall answer and say, I know ye not whence ye are, then shall ye begin to say, Lord we have eaten and drunk in thy presence, and thou hast taught in our streets; & be shall say unto you I know you not whence ye are: depart from me ye workers of iniquity. If we be workers of iniquity, the Lord of righteousness hath no place for us to dwell with him.  

Earthly dignities are no exemptions from the service of Christ, nor defence against bis wrath.  5 Furthermore it is expressed that this wrath of Christ is extended unto kings and princes that we may understand that with God there is no respect of persons, and that our earthly prerogatives, whereby we seem so far to excel others, are no dispensations or charters of liberty, that less duty should be required of us, then of those that are inferiors unto us. Earthly state swelleth and puffeth up the minds of men; and in their pride they think scorn to be tied to any rules for the ordering of their life. They hold it a wrong unto them to have duty urged upon them as upon other men, and it must not be expected of them to serve jesus Christ, further than their leisure and liking will give them leave. But therefore as I have said, the prophet here nameth kings as subject to the wrath of Christ, that no height of men may persuade them that they have any privilege whereby they are exempted from serving the Lord, but rather that the highest are most in sight, and specially marked of God, and in the contempt of Christ, are subject to so much the greater wrath; by how much the more it concerneth them, not only themselves to be religious and dutiful unto him; but also both by their authority, and by their example to forward those that live under them to do honour unto his name.  

King's persecuting the church are subject to the wrath of Christ, and shall do no more than he seethe good.  6 But yet the prophet here specially intendeth those potentates & kings that professedly oppose themselves against Christ and his Gospel, according to that that he speaketh in another Psalm: 
a Psal. 2.2.  The kings of the earth stand up, and the rulers take counsel together against the Lord & against his anointed. Which is applied by Saint Peter in the fourth of the Acts: 
b Act. 4.27.  Against thine only son jesus whom thou hast anointed both Herode and Pontius Pilate with the Gentiles and people of Israel have gathered themselves together, and is further also to be applied to all other tyrants and persecutors of the church. Now hereby the holy ghost would strengthen our minds against the terror and fear of the princes and great men of this world that we may not be overmuch troubled or dismayed when we see them banding and bending themselves against the church of Christ, inasmuch as we know, that be they never so great, they are subject to the hand of him that sitteth at the right hand of God; so that howsoever they fume and rage, and by their power seem to threaten ruin to heaven itself, yet they can do nothing but as it pleaseth Christ to use them to serve his turn, as who hath it in his hand to destroy them at his own will. 
The majesty of Christ should more affect us then the power of earthly princes.  And therefore the majesty and power of jesus Christ should much more affect and move us, than all the power and greatness of earthly princes; and the fear of him should be stronger to contain and hold us within the bounds of duty and faithfulness towards him, than the fear of any secular power should be to remove us from the same. 
a August in Psal. 75.  Terribiles sunt reges, saith saint Austen, sed super omnes terribilis qui terret reges: Kings are greatly to be feared, but he is fearful above all that maketh kings themselves afraid. If we fear kings because they can destroy us, how much more shall we fear him that is able to destroy kings? Earthly kings can but destroy our bodies; neither can they do that but when & as the Lord will give them leave; but this king hath power over body and soul, and is able when he will to destroy both: 
b Mat. 10.28.  fear not them, saith Christ, that kill the body and are not able to kill the soul, but fear him that is able to destroy both soul and body in hell fire.  
7 Again it is to be observed how the prophet setteth down a certain time determined by jesus Christ for the execution of his wrath. 
A day appointed for the execution of the wrath of Christ.  For this is imported in that that he saith: In the day of his wrath. Whereby he calleth us to patience & to a quiet & contented expectation of the revealing of the Lords hand, that we take it not amiss, if the Lord do not so soon manifest his wrath against his enemies as we desire and look for. We see it oftentimes fall out that the enemies of Christ and his church infinitely storm and rage against his name and Gospel, and yet in the mean time all things go with them according to their own desire. They murder the righteous and innocent, and wash their feet in the blood of them that give any testimony unto the faith of Christ, and the Lord in the mean time maketh as if he saw it not, and holdeth his hand as if he cared not what were done by them. This sometimes we wonder at, and are amazed in our minds to see that God suffereth those things to be done to poor innocent souls for his sake, and doth not straightways draw his sword, and bring forth his weapons for the revenging of their cause. But the prophet willeth us always to consider that the Lord hath appointed a day for the manifesting of his wrath against his enemies, which as in wisdom and judgement he hath determined, so in wisdom also he will observe and keep the same. In the mean time their courses are not unknown unto him, but he appointeth both which way and how far they shall go, and disposeth their doings to good ends and uses; howsoever the same be not always apparent to our eyes. But that which the Lord hath appointed they cannot pass; they cannot go beyond it: where he hath set thenet, they shallbe taken: where he hath digged the pit, they shall certainly fall; and shall not escape the plague that he hath prepared for them. Howsoever therefore they rejoice in their present success, against the just, and comfort themselves in the assurance of their own estate as if heaven and earth were sworn to serve their will, yet, as David saith; 
a Psal. 37.13.  the Lord laugheth them to scorn, because he seethe that their day is coming: the day that shall strip them of all their glory, and turn their light into darkness, and give them the full reward of 
b Zepha. 2.10.  their pride, whereby they have reproached the just and magnified themselves against the people of the Lord. Let us therefore in this be half submit ourselves unto the wise doom of the Lord and not prescribe unto him when or how he shall glorify himself in the deliverance of his people or in the destruction of his enemies. And seeing the impieties and blasphemies of the wicked contain far more wrong and offence unto the majesty of God, than they can do unto us, and yet he is content in respect of himself to for bear and to defer his wrath, let us not marvel that he is so slow in the maintaining and instifying of our cause, that useth so great sufferance and patience in his own.  

The day of wrath s●●ially to be under siood of the day of judgement, or the hast day.  8 But this day of wrath as it hath relation unto all those days of particular judgements wherein God in this world from time to time taketh open revenge upon wicked men and persecutors of his church; so it must be extended also to that 
c Revel. 6.17.  great day of wrath wherein shallbe the consummation and full accomplishment of all judgement. Which saint Paul calleth also 
a Rom. 2.5.  the day of wrath and of the declaration of the just judgement of God; and saint Peter: 
b 2. Pet. 3.7.  the day of judgement and of the destruction of ungodly men. Which is therefore specially so called because God shall then in special manner make his judgement to appear universally upon all the wicked, so that there shallbe no denial of his hand. For now although the wrath of God do oftentimes light upon the wicked in such sort, as that plainly men that have eyes may discern upon them the hand of the son of God whom they have despised, yet the world wilfully blindeth itself and will not behold or acknowledge therein the work of God, but rather impute all to mishap, and fortune, and oversight, and therefore through hardness of heart fear not to go forward in the same ways wherein they have seen others to fall before them. Thus children tread in their father's steps, and successors follow the cruelties and ungodly courses of their predecessors, without any doubt or fear at all of their unexpected and fearful end. Although therefore that God do thus set forth his judgement by many dreadful examples even in this life, yet it is to the most as if he judged not, because men will not take it to be his judgement. Again albeit many there be that are thus made spectacles of the wrath of God in this world; yet many there are also that seem to go to their graves in peace, as if God had taken no notice of them or understood not what they had done against him. Prosperity and honour accompany them to their end, and the world cannot discern but that they are blessed and happy men. But that day of judgement shall reform all this error, when as they that now refuse to see or to acknowledge the power and work of God in those executions which he performeth in this world, shall have their eyes opened to see it whether they will or not, and it shall come to pass which the prophet saith: 
c Esa. 26.11.  They will not behold thy high hand, O Lord, but they shall see it, and shallbe confounded with the zeal of thy people, and the fire of thine enemies shall denoure them; & again when on the other side they that seem in this life altogether to have escaped the hand of God, shall at once receive a doom fully answerable to all their sinful and wicked deeds. And surely when God punisheth some in this life, as he doth; and doth not punish other who notwithstanding have deserved it as well as they, what doth he but teach us to expect a further day when his wrath shallbe further made manifest upon them both? Let it not therefore be grievous or troublesome unto us to see them for the time flourish and prosper in their evil ways; neither let us yield our hearts to be bewitched with the sight of their present glory, so as to be content for the enjoying of their deceitful pleasures to follow them: but as our eyes do now behold their outward bliss, so let our faith in the word of God behold their end, and we shall see a portion assigned for them whereof we would not choose to be partakers with them for the gaining or obtaining of the whole world.  

The extent of Christ's kingdom unto the Gentiles.  9 In the sixth verse the prophet first of all setteth forth the large extent of the dominion and kingdom of jesus Christ; as who hath his throne erected and established not only amongst the jews to reign over the seed of Abraham, but amongst the Gentiles also and heathen people, who being before 
a Ephs. 2.12.  aliens from the common wealth of Israel, strangers from the covenants of promise, without hope and without God in this world, are by the preaching of the Gospel 
b Psal. 47.9.  joined unto the people of the God of Abraham, and graffed upon their stock, to be partakers with them of like adoption and grace unto everlasting life. Thus had God promised before: 
c Psal. 2.8.  I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. 
d Psal. 72.8.  His dominion shall be from the one sea to the other, and from the flood unto the worlds end: 
e Vers. 11.  All kings shall worship him: all nations shall do him service. Many notable prophecies are there found to this purpose; which it shall not be needful to rehearse. Which have been so notably verified since the time of Christ's ascension by the passage and preaching of the Gospel through the world (the Gentiles thereby acknowledging the God of Abraham, and accepting the blessing that was promised unto them in his seed) as that we may greatly marvel at the blindness and obstinacy of the jews, who by no means will believe that these are the times of which the Prophets foretold, or be persuaded that the Messias promised unto their fathers is come, when as notwithstanding they see that come to pass, which according to their own books could not be but in the days, and by the coming and kingdom of the true Messias. But now that God hath had this compassion upon our for lost & wretched estate, and hath called us to the fellowship of this grace, let us, as the Apostle willeth, 
a Rom. 15.9.  praise God for this mercy, and endeavour with all our hearts to 
b 1. Thess 2.12.  walk worthy of him that thus hath called us to his kingdom and glory. Yea and let the love that we bear to the root and stock whereon we grow, move us to pray unto the Lord for them, who were the 
c Rom. 11.21.  natural branches of that olive tree, whom God for the time hath out off, that by that occasion he might show mercy unto us; that now yet at length he will return unto them, and as he took away the 
d Eph. 2.14.  partition wall that kept us from them, when they as yet enjoyed the ptinilege of his grace; so he will now take from their hearts 
e 2. Cor. 3.15.  the veil of unbelief that keepeth them from us, that seeing the light of his Gospel, and being gathered with us by faith into the bosom of his church, and all being made one sheepfold under one shepherd, both they and we may thenceforth look for the coming of this shepherd jesus Christ, to give unto us the end of our faith and hope, and to perform unto us the good things which he hath promised, 
f 1. Cor. 2.9.  which neither eye hath seen, nor ear hath heard, nor have entered into the heart of man, which God hath prepafor them that love him.  
10 Now when the father appointeth him the judge amongst the Heathens, 
Christ appointed the judge, and what is thereby attributed unto him.  he thereby giveth him authority and power to prescribe laws, to determine controversies, and to punish them that will not be obedient unto him. For God hath put all his words into the mouth of this judge, and hath made him the 
g Luc. 7.16.  great Prophet by whom he would fully and finally reveal unto us his will, that all men's eyes may look only unto him, 
Christ the only lawgiver to his Church.  and all men's ears may receive laws from his mouth, and in all things belonging to the state and government of his spiritual kingdom, may depend upon his voice, without devising new laws themselves, or accepting them of the devise of other men. They therefore that set up other lawgivers in the church, what do they but pull down jesus Christ, and nullify the word whereby God the father hath set him up to be the sovereign and only judge? as the papists do, 
The papists setting up other lawgivers against Christ.  who not contenting themselves with the word of jesus Christ, have imposed upon the church the burden of their own traditions; and have set up the bishop of Rome to be a perpetual dictator unto the church, to establish laws of his own, and by his Non obstante to take away the laws of Christ. A notable example whereof appeared in the Council of Constance, where mentioning the institution of Christ administering the sacrament under both kinds, and saying, Drink ye all of this, they yet decree that Hoc non obstante, 
a Concil. Constant. sess. 13.  this notwithstanding, the lay people shall not be partakers of the cup, calling it a perverse or preposterous usage to minister unto them in both kinds, and a rash assertion to affirm that so it ought to be, and condemning them for heretics that will minister in that sort. What was this but the very presumption of Antichrist, setting up himself above the son of God, and taking upon him to censure and control the laws of jesus Christ? But let us leave them to their own pride and wilful devices, & acknowledge no other but only 
b jam. 4.12.  one lawgiver who is able to save & to destroy; and therefore follow the faithfulness of the Apostle, who as Tertullian saith, 
c Tertul. de prescript. count haeret.  Nihil de suo indulserunt; gave themselves no liberty to prescribe anything of their own, but kept themselves within the limits of that commission, wherewith they were sent unto all nations, 
d Mat. 28.20.  teaching them saith Christ, to observe whatsoever things I have commanded you.  

Christ the only judge by his word to determine all causes and controversies in his church.  11 Again, because Christ is appointed to be the only judge, therefore are we to yield all our causes and controversies to be decided and determined by his word. What sentence he pronounceth, we are to stand unto it: where he pronounceth no sentence, we are to determine nothing. In those infinite controversies and questions of faith and religion wherewith the world at this time is so much distracted and divided, it is wished that there were some judge, by whose indifferent sentence there might be resolution of the truth; and so all strife and controversy might be appeased. But who should this judge be, but he that of God is appointed to be the judge amongst the Heathen, even jesus Christ, who although he be in heaven, yet from heaven speaketh unto us in the word of the Gospel, & teacheth us both what to believe, & what to do that we may come unto him. If any man reply, that albeit Christin deed to speak in the Gospel, yet we have need of some judge to tell us the meaning of Christ's words, because their is question also of the meaning thereof, I answer that this is but a wilful shift of froward men, who by question of the meaning seek to slip away from the words of Christ, when his words do plainly declare what his meaning is. Surely if the words of Christ be not plain enough to make his meaning known unto us, we cannot see but that when some man hath set down the meaning thereof, there may again be required a meaning of his meaning. For God oftentimes speaketh unto us so plainly in the Scriptures, as that no man can better tell us what his meaning is, than he himself doth. When therefore he speaketh plainly unto us, and by manifest words setteth forth his meaning, surely then to require a judge to instruct us of the meaning of his words, is nothing else but to dally with God, and under a vain pretence to reject the truth whereof he hath assured us. chrysostom could say: 
a Chrysost. in 2. Thess. ho. 3.  All things are clear and plain by the holy Scriptures: whatsoever things are necessary, they are manifest. And Austen in like sort: 
b August. de doct. Christ. lib. 2. cap. 9  In those things which are plainly set down in scriptures are found all those things that belong to faith and conversation of life. What can be more definitely spoken to commend unto us the sufficiency and plainness of the Scriptures for the deciding and cleared of all necessary points. Therefore to be short seeing the holy Scripture containeth those laws and statutes by which Christ shall judge us, and he himself hath there set down the sentence whereby we shall either stand or fall by believing or not believing, living or not living as he hath taught us, let us set aside all other judges and judgements, and in simplicity and faithfulness follow the rule that is there delivered unto us; always assuring ourselves that whatsoever is necessary for the obtaining of everlasting life, Christ speaketh it in the scriptures somewhere so plainly, as that we need not fear to take instruction thereof immediately from his own mouth. And although in those heavenly oracles of sacred judgements there be many things hard to be understood, which may exercise the wits and studies of the best learned, and give us occasion to admire the deep and unsearchable wisdom of almighty God; yet many things also there are wherein God 
a August. ep. 3.  speaketh to the hearts not only of the learned, but also of the unlearned, and yieldeth not only a deep for the elephant to swim, but also a shallow for the lamb to wade, in the use whereof we shall easily perceive that he hath abundantly provided for our comfort and salvation. Only let us be careful daily to exercise ourselves in the meditation of the scriptures, lest that by our neglect those things become obscure and hard, which by use and practise of the word should be otherwise familiar and plain unto us.  

The papists challenging unto themselves to be judges of the words of Christ, and their practice in that behalf.  12 And as for them who not contented with these resolutions and judgements of jesus Christ, do challenge unto themselves to be judges for the determining of the controversies of the church, let them follow their own course. We see well enough what their purpose and practice is. They see the judgements of Christ to be manifestly against them. But they would persuade us, yea they bid a man 
b Rhemish Test. in the argument of the Epistles in general.  assure himself that if any thing therein sound unto him as contrary to their church, he faileth of the right sense. To themselves therefore and to the bishop of Rome they say it belongeth to give the sense; and whilst they give the sense, we may be sure they will make every thing to serve their turn, and nothing to be against them. But by their giving the sense they bring to pass that when Christ speaketh one thing, he must mean another; and the sense must be a plain and express contradiction to the words. Thus when Christ saith: ᶜ Ye shall not have me always with you, they tell us that his meaning was not but to be always really present with us, and every day in the mass to be offered in sacrifice unto God. And this offering of Christ by the words of scripture is plainly gainsaied, which telleth us that Christ offered himself but 
a Heb. 7.27.  once, and needed not often to offer himself; that he is 
b 9.25.  gone into heaven not to offer himself often, because 
c 10.18.  where there is forgiveness of sins, as there is by Christ's once offering of himself, 
d 9.28.  there is no more offering for sin. But all this notwithstanding we must not think that it is so meant, but that Christ is to be offered often, and being gone into heaven doth every day concur with the priest to offer up himself, and that forgiveness of sins it not so purchased by the death and sacrifice of Christ upon his cross, but that we must continually have in the church an offering for sin. Christ saith in words 
e Math. 26.27.  Drink ye all of this, as was before allenged; but we must think he meant that all should not drink but the priest only. The word of Christ is that we may not 
f Rom. 10.14.  call upon him in whom we do not believe: but his meaning for all that is that we shall call upon saints though we may not believe in them. The word of Christ is that as there is but one God, so there is but 
g 1. Tim. 2.5.  one mediator betwixt God and man: but his meaning for all that must be that all the saints of heaven must be our mediators unto God. The word of Christ is that we shall not 
h Exod. 20.4.  make a graven image to fall down to it or to worship it; but we must think that he meant that we should make us graven images to fall down before them, to worship them, to offer and pray unto them. What impudent men are these, and how hard is their forehead that will go about to persuade us that Christ hath a sense and meaning so directly contrary to that that he speaketh. And yet they forsooth must be taken for the judges of the scriptures, and whatsoever Christ saith we must believe nothing but according to that meaning that they will make of it, because as one of them saith, if a man have the interpretation of the church of Rome, he hath the true sense of scripture, although he cannot see how it agreeth with the words. Let us detest these hypocrites more and more, and let these things so palpably lewd and absurd teach us to stop our ears against those 
a Rom. 16.18.  fair words and flattering speeches wherewith they send their sirens and mermaids abroad to beguile and seduce the hearts of simple men. Yea and let us cleave so much the more steadfastly unto the judgement of the word of Christ, because we see that for the maintaining of their bad cause, they are forced so grossly to abuse the same. When we see the text of scripture so plain for ourselves that in words it affirmeth the same that we teach, and so pregnant against them that they are feign so absurdly to wrest it to serve their turn, how can we doubt but that the judge of truth speaketh on our part, and that their setting up of another judgement seat is nothing else but an appeal from the sentence of this judge. Let them prosecute their appeal, but we will rest in the word and sentence of him whom God hath set up to be the judge amongst the heathen. 
Christ a judge to be revenged of them that are disobedient unto him.  Who last of all because he is the judge shall award just damnation to them that are disobedient, and will not submit themselves to be guided by his judgement. And though happily they be such as profess his name, yet being enemies to his word, they are enemies unto him, and shall receive their judgement accordingly: as who indeed pretend the name of Christ, not to honour Christ, but by pretence thereof to serve and set up themselves.  

The fury of Christ's wrath against his enemies.  13 The prophet now having set forth Christ as the judge of all nations, returneth again to declare his wrathful indignation and fury against his enemies. And to that purpose he addeth: He shall fill all with dead carcases, etc. Where he compareth him to a bloody conqueror, who having gotten the victory, and having now the law in his own hands, killeth and slayeth without mercy, so that the earth is in a manner covered with the multitude of dead men. But what the earthly conqueror doth by cruelty, the same Christ here is brought in as doing by just judgement. Only by these terms of bodily slaughter we must understand those both corporal and spiritual; both temporal and eternal destructions wherewith Christ shall reward the pride & rebellion of them, who either in himself or in his members oppose themselves against him. And if it be a fearful thing unto us to fall into the hands of tyrants who practise these cruel and horrible executions upon men's bodies, how dreadful a thing should it be unto us to provoke the wrath of him that shall bring this fearful damnation both upon body and soul? Are we moved to conceive the bodies of slain men lying in heaps upon the ground, and doth it not move us to consider the multitude of the world casting themselves heape-wise and headlong under the sword of jesus Christ, and dying by his hand? And if we naturally abhor to imagine our own bodies lying among the carcases of dead men to be devoured of wild beasts, and to be as carrion for kites and ravens, how unnatural are we to ourselves when by contempt of Christ and his commandments we suffer ourselves to lie amongst the heaps of wicked men in the damnation of sin, to become the prey and spoil of the devil and his angels, and with them to be partakers of everlasting fire? 
a Heb. 10.31.  It is a fearful thing to fall into the hands of the living God; who is not so gracious and lovely unto them that seek him, but he is as sharp and severe unto them that will not be guided by his word.  

How Christ hath given experience of his wrath in the destruction of the great monarchs and potentates of the world.  14 Which severity the prophet again denounceth not only to the base sort, but also to the greatest and mightiest amongst men, when he saith that he shall strike the head, or him that is the head over great countries. For by these words he describeth the great monarchs and princes of the world, who having many and great countries under their dominion, should in the pride of their greatness, resist the kingdom of jesus Christ, but yet for all their might should not escape the deadly stroke of his revenging hand. And hereof we find many notable examples in the stories of the church, wherein we may behold how vengeance hath followed princes and great men to strip them of their crowns and dignities; to bring them to contempt and shame; to destroy them by horrible and fearful death, who have abused their state and greatness against Christ, and sought thereby the overthrow of his church. It would be too long to discourse of Herode, who thinking by the death of Christ to gain the assurance of the kingdom of judea to himself, was by Caius the emperor deprived of his kingdom, and ended his life an exile and banished man? of Pontius Pilate who condemning the righteous son of God to undeserved death, became afterwards the butcher and murderer of himself? of the other Herode who killed james, and would have killed Peter also, who for his pride was stricken by the angel of God, and devoured being yet alive of vermin and louse? Look unto the Heathen emperors of Rome, who were indeed the heads over great countries, and who practised the greatest opposition against the kingdom of Christ, and see whether there were in a manner any of them that so did, upon whom the hand of jesus Christ was not manifestly to be seen. Nero the emperor 
a Tertul. in Apologet. ca 5.  dedicator damnationis nostrae, as Tertullian calleth him, that is, the first that made a law to condemn Christians to death, after all his villainies and cruelties being condemned himself by the Senate of Rome to be whipped to death, to avoid this judgement fled away by night, and complaining that he could find neither friend nor enemy to dispatch him, but yet professing that as he had lived a shameful life, so he would die a shameful death, fell upon his own sword and killed himself. Domitian who as Tertullian also speaketh, was 
b Tertul. ibid.  portio Neronis de crudelitate, for his cruelty a piece of Nero, was slain in his chamber by the consent of his own wife. Hadrian was taught to rue his shedding of blood by a horrible flux & issue of his own blood, wherewith he grew in the end to that exceeding torment, as that he called for poison & sword to dispatch himself. Commodus a man for his lewdness and cruelty likened to those monsters Nero and Domitian, was first poisoned by Martia his concubine, and afterward strangled by Narcissus. Severus the emperor was so cruelly tormented in his whole body, as that he also desired poison to end his life. Maximinus was torn in pieces of his own soldiers. Decius was drowned in a quagmire. Valerius as was before said, was taken by Sapores king of Persia, & after much indignity his skin was flated off, & salt cast upon his raw flesh, & so in miserable sort he ended his wretched life. Dioclesian killed himself Galienus & Aurelianus were slain by others. julian the apostata after all his both violent and wily practices against Christ and his church, in battle against the Persians was wounded to death and taking of his own blood in his hand, sprinkleth it upward, & perforce acknowledgeth the judgement of Christ, saying, Vicisti tandem Galilaee; Thou Galilean yet at length hast gotten the victory. These were tyrants and persecutors of the church, and in them as in many more which it were to long to rehearse, we see the words of the prophet verified that Christ should smite and wound even the very heads over great couniries. Yea these our times have not wanted very notable and pregnant examples of this judgement of the Lord. For if we look back unto them who have been the special authors of those massacres and murders that have been committed upon the professors of the Gospel, we shall easily perceive that God hath returned the blood which they have shed, upon their own heads. They have come to fearful ends by louse, by flux of blood, by poisoning, by stabbing, & having first combined themselves to the destruction of the faithful, have afterwards fallen to conspiring and practising one against another. This is the work of Christ; this is his fearful wrath; that men may learn to stand in awe of him, and not to abuse their greatness and power to the oppugning of his kingdom.  

The vengeance of Christ ceaseth not to pursue and follow his enemies until it have destroyed them.  15 There followeth now a word or two to be spoken of the last verse. He shall drink of the brook in the way: therefore shall he lift up his head. The former part of which words is hard to be understood, neither will I take upon me certainly to determine the meaning thereof. I like best to follow them who construe the same to the like purpose in general as the words before; as if the prophet having imported Christ's victory gotten against his enemies would further signify that as a noble conqueror having won the battle and put the enemy to flight, pursueth and followeth the chase with might and main, and the more instantly to press them, will not turn out of the way to refresh himself but is content to drink of the brook that he findeth in the way and so cutteth them of one and one until they be utterly wasted and overthrown, even so the son of God jesus Christ with all wrath and fury shall prosecute his enemies, and hold them still in chase, and pursue them by his divine power and sword of judgement, so that none of them shall escape, but all shall fall under his hand. Certain it is that just vengeance is still waiting at the heels of the enemies of Christ, and ceaseth not to follow them until it have utterly destroyed them. They may seem for a time to fly and to escape; their pomp and power may seem to hide them and to shield them from the Lords hand; but in the end he will overtake them, and find them out, and pull them out of their holes, and set his feet upon their necks; and pour upon them everlasting confusion. Let no man flatter himself; let no man be secure in enmity against the Lord. Present standing is no warrant against future falling. The sword that hath not yet stricken, yet is gone forth to strike, and shall not return until it 
a Psal. 68.21.  wound the head of God's enemies, and the curled pates of them that walk forward in their sins; 
b 2. Pet. 2.3.  whose judgement long agone, as Saint Peter saith, is not far of, and their damnation sleepeth not.  

Christ's victory and glorious triumph over all his enemies.  16 The last words import the glorious triumph of jesus Christ, having now subdued all his enemies and cast them under his feet for ever. Therefore shall he lift up his head. It may be taken either that Christ shall lift up or hold up his head, or that God the father shall lift up the head of his son jesus Christ. As holding down the head betokeneth sorrow and shame, so the holding or lifting up of the head betokeneth rejoicing, and triumph, and glory, and full confidence of safety and assured estate. Thus shall Christ lift up the head by way of triumphing and rejoicing, when he shall have taken full vengeance of his adversaries, and freed, not himself only, but the whole body of his church from the assaults and dangers of all enemies. We see now that oftentimes, though not in himself, yet in his members, he is feign to hang down the head, and to wear the badges of reproach and shame, whilst the ungodly vaunt themselves, and go 
c job. 32, 26.  looking upon the sun, and in their hearts despise the righteous, accounting more vilely of them then of the dust of their feet. But the case shall be altered: the rising of Christ, shall be their fall: the lifting up of Christ's head, shall be the casting down of theirs; and it shall be fulfilled which is written: 
a Esa. 65.13.14.  Behold my servants shall reivice, and ye shall be ashamed: behold my servants shall sing for joy of heart, & ye shall cry for sorrow of heart, and shall howl for vexation of mind. We may otherwise understand that God the father shall lift up the head of jesus Christ in the same meaning as Pharaoh is said 
b Genes. 40.13.  to lift up the head of his chief butler, that is, to advance him to his place of dignity and honour. Which God the father hath done already upon his first conquest, having set him at his right hand as hath been before declared, and more fully shall do when he shall have 
c 1. Cor. 15.27.  put all things under his feet, and shall make his glory manifest unto all the world, and shall so establish the kingdom that he hath given him, that thenceforth there shall never be enemy to resist the same. To this king jesus Christ together with the father and the holy Ghost, one God, immortal, invisible, and only wise be all praise and honour and glory both now and for ever. Amen.  
FINIS.