them to serue his turne as who hath it in his hand to destroy them at his owne will The maiestie of Christ shoulde more affect vs then the power of earthly princes And therefore the maiesty and power of Iesus Christ should much more affect and moue vs then all the power and greatnesse of earthly princes and the feare of him should be stronger to conteine and hold vs within the bounds of duety and faithfullnesse towards him then the feare of any secular power should be to remooue vs 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 fearefull aboue all that maketh kings themselues afraide If we feare kings because they can destroy vs how much more shall we feare 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 giue them leaue but this king hath power ouer bodie and soule and is able when he will to destroy both b Mat. 10.28 feare not them saith Christ that kill the bodie and are not able to kill the soule but feare him that is able to destroy both soule and bodie in hell fire 7 Againe it is to be obserued how the prophet setteth downe a certaine time determined by Iesus 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 Wherby he calleth vs to patieÌ„ce to a quiet contented expectation of the reuealing of the Lords hand that we take it not amisse if the Lord do not so soone manifest his wrath against his enimies as we desire and looke for We see it oftentimes fall out that the enimies of Christ and his church infinitely storme and rage against his name and Gospell and yet in the meane time all thinges goe with them according to their owne desire They murther the righteous and innocent and wash their feete in the bloude of them that giue anie testimonie vnto the faith of Christ and the Lorde in the meane time maketh as if he saw it not and holdeth his hand as if he cared not what were done by them This sometimes wee woonder at and are amazed in our mindes to see that God suffereth those thinges to bee done to poore innocent soules for his sake and doth not straightwaies drawe his sworde and bring foorth his weapons for the reuenging of their cause But the prophet willeth vs alwaies to consider that the Lorde hath appointed a daie for the manifesting of his wrath against his enimies which as in wisedome and iudgement hee hath determined so in wisedome also hee will obserue and keepe the same In the meane time their courses are not vnknowen vnto him but he appointeth both which way and how far they shall goe and disposeth their goings to good ends and vses howsoeuer the same be not alwaies apparant to our eies But that which the Lord hath appointed they cannot passe they cannot goe beyond it where he hath set thenet they shal be taken where he hath digged the pitte they shall certeinly fall and shall not escape the plague that he hath prepared for them Howsoeuer therefore they reioyce in their present successe against the iust and comfort themselues in the assurance of their owne estate as if heauen and earth were sworne to serue their will yet as Dauid saith a Psal 37.13 the Lord laugheth them to scorne because he seeth that their day is comming the day that shall strip them of all their glory and turne their light into darkenesse and giue them the full reward of b Zepha 2.10 their pride whereby they haue reproached the iust and magnified themselues against the people of the Lord. Let vs therefore in this be halfe submit our selues vnto the wise dome of the Lord and not prescribe vnto him when or how he shall glorifie himselfe in the deliuerance of his people or in the destruction of his enemies And seeing the impieties and blasphemies of the wicked conteine far more wrong and offence vnto the maiestie of God then they can doe vnto vs and yet he is content in respect of himselfe to for beare and to defer his wrath let vs not maruell that he is so slow in the mainteining and instifying of our cause that vseth so great sufferance and patience in his owne The day of wrath sâ—â—ially to be vnder siood of the day of iudgement or the ast day 8 But this day of wrath as it hath relation vnto all those daies of particular iudgements wherein God in this world from time to time taketh open reuenge vpon wicked men and persecutours of his church so it must be extended also to that c Reuel 6.17 great day of wrath wherein shal be the consumation and full accomplishment of all iudgment Which saint Paul calleth also a Rom. 2.5 the day of wrath and of the declaration of the iust iudgement of God and saint Peter b 2. Pet. 3.7 the day of iudgment and of the destruction of vngodly men Which is therefore specially so called because God shall then in speciall manner make his iudgement to appeare vniuersally vpon all the wicked so that there shal be no deniall of his hand For now although the wrath of God doe oftentimes light vpon the wicked in such sort as that plainly men that haue eies may discerne vpon them the hand of the sonne of God whom they haue dispised yet the world wilfully blindeth it selfe and will not behold or acknowledge therein the work of God but rather impute all to mishap and fortune and ouersight and therefore through hardnesse of hart feare not to goe forward in the same waies wherein they haue seen others to fall before them Thus children tread in their fathers steps and successours follow the cruelties and vngodly courses of their predecessours without any doubt or feare at all of their vnexpected and fearefull end Although therefore that God doe thus set foorth his iudgement by many dreadfull examples euen in this life yet it is to the most as if he iudged not because men will not take it to be his iudgement Againe albeit many there be that are thus made spectacles of the wrath of God in this world yet many there are also that seeme to goe to their graues in peace as if God had taken no notice of them or vnderstood not what they had done against him Prosperitie and honour accompany them to their end and the world cannot discerne but that they are blessed and happie men But that day of iudgement shall reforme all this errour when as they that now refuse to see or to acknowledge the power and worke of God in those executions which hee performeth in this world shall haue their eies opened to
of life the graue the putting off of mortalitie and corruption To be short b Esa 11.9 There shall be nothing to hurt or to destroie in all the mountaine of the Lordes holinesse c Ioh. 10.28 nothing to pull the sheepe of Christ out of his handes but d Rom. 8.28 all things worke togither for good and for the best to them that loue God And why so Because all the enimies of Christ that is to say all our enimies are become his footestoole and in him a footestoole vnto vs. And thus shall Christes enimies serue for his vse for the vse of his Church vntill the daie come that that which is heere prophecied shall be perfectly fulfilled when all the enimies of Christ nowe alreadie ouercome shall be vtterly destroied and abolished when there shall be none to tempt vs none to trouble vs when sinne shall bee quite done awaie when e Reuel 20.10.14 the diuell and the beast and the false prophet and death and hell shall bee cast into the lake of fire that burneth for euer when f Reu. 7.16.17 20.4 God shall wipe awaie all teares from the eies of his when they shall hunger no more thirst no more when the sunne and heate shall no more light vpon them and there shall be no more death nor sorow nor crying nor any more paine but g 1. Cor. 15.28 God shall be all in all 15 To conclude h Psal 74.3 God will for euer destroy euerie enimie that doth euill to his sanctuarie all tyrants persecutors oppugners of his Church Howsoeuer they seeme to haue power in their handes euen at their owne will yet Christ sitteth aboue them at the right hand of God they shall be made his footestoole confusion shall be their portion as in al ages God hath shewed and will shew vnto the end and specially in the end as remaineth further to bee spoken at the ende of this Psalme God the father graunt vnto vs for his welbeloued sonne Iesus Christ his sake the grace of his holie spirit whereby through the knowledge of his holie word we may framed to the obedience of his holy will that wee may serue him faithfully and truely according to his commandement the whole course of this life that when it shall please him to take vs out of this mortall life we may be made partakers of that eternall life and blessednes which he hath promised in the world to come through the same Iesus Christ our Lord. To God the father God the sonne and God the holie Ghost be all honour glorie praise dominion might maiestie and power both nowe and for euermore Amen The second Sermon the same day in the afternoone Verse 2. The Lord shall send the rod or scepter of thy power out of Sion be thou a ruler or beare thou rule in the middest of thine enimies IN the former Sermon wee haue seene the sonne of Dauid installed and enthroned to the seate and maiestie of his kingdome In this second verse is set foorth the meanes whereby and the maner how this kingdome is founded and established Foure things to be obserued in the second verse First therefore we are to obserue from hence what it is whereby the subiects of this kingdome are gathered vnto Iesus Christ and gouerned vnder him which is the rod or scepter of his power Secondly from whence this scepter proceedeth the Lord shal send it Thirdly whence it hath his gooing foorth out of Sion Fourthly what successe and worke it hath he thereby beareth rule in the middest of his enimies 2 Now we see Christ heere brought in imperiall maner bearing his scepter in his hand for the scepter is one of the ensignes of princely maiestie The scepter an ensigne of princely maiestie Monarches and kings are woont to weare in their hand a rod or scepter in token of soueraigne and roiall authoritie and thereby to import that they in respect of whom they are kings are vnder their power and subiect to their stroke Thus therefore Iesus Christ whom God hath exalted and lifted vp to bee the Monarch and Lord of the whole worlde and hath assigned vnto him all power both in heauen and earth is saide to haue his scepter whereby hee doth exercise and declare his power for the building vp and gouerning of his Church Which scepter is called in the Psalme a Psal 45.6 the scepter of his kingdome whereby namely he exerciseth and administreth his kingdome And that we may vnderstand what this scepter is it is called also b Esa 11.4 the scepter 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 formed with the breath but only the word The word of Christ therefore is the Scepter of his kingdome The Scepter of Christ is his word The word of of Christ why called the Scepter of his power And it is here called the Scepter of his power because therein appeareth his might and power working great and wonderfull things beyond the opinion and expectation of the world Which we may obserue both in the course and passage that this word hath had through the world and in the speciall effects and works that it hath wrought and doth worke 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 Sunne no power could hinder the going of it It was put into the mouthes not of Philosophers and Oratours but poore fishermen and tentmakers and toulegatherers and by their hand being men of no commendation to the world subdued more nations to the kingdome of Christ then sword and battell could euer bring in subiection vnto the great Empire of Rome The world did striue against it and it ouercame the world the Scepters of Princes strooke at it to beate it downe and Princes scepters gaue it way whether they would or not They bound the preachers of it but it selfe was as the winde which cannot be bound nor stayed from his course Neither policie nor strength could hinder it but that it ouerthrew their customes cast downe their idols stopped the mouthes of their oracles and wrested from their deuils a confession of the power of God and so went on with victory and triumph till it had set vp the kingdome of Christ in the vtmost coastes and borders of the earth And haue not our own eies men and brethren seene the experience hereof in these latter times when Emperors and Princes and Popes and Prelates and the multitude of the world labored to put out the the light of the Gospell beginning againe to shine amidst the darkenes of Popery and by all their labour could auaile nothing They had countenance and counsell and strength they persecuted the professers of
and entrance vnto God They liued in the darke and sawe not that light of faith whereby wee are taught to a Heb. 4.16 goe with boldnes vnto the throne of grace assuring our selues that the b Ioh. 15.7 words of Christ abiding in vs c 14.13 whatsoeuer we shal aske the father in his name he will do it that the father may be glorified in the sonne To which coÌ„fort we are instructed by the doctrine of the priesthood of Christ whose consecration and enstalment to this office the prophet describeth vnto vs in this verse Fiue things to be obserued in this verse of the priesthood Wherein we may first obserue the confirmation of this office by the irreuocable oath of God Secondlie the office it selfe which is priesthoode Thirdly the person to whom it is assigned Thou that is Iesus the sonne of God Fourthly the continuance of this priesthood which is for euer Lastly what order of priesthood it is namely after the order of Melchisedec 3 As touching the first this protestation by oath serueth according to the matter in hande The oath of God a significacation of 〈◊〉 vnchangeable and irreuâ—â—able purpose to set foorth the vnchangeable counsell of God for the establishing of the priesthood of Christ to bee the onely meanes for euer of attonement and peace betwixt God and vs. It is alwaies vsed in Scripture to note Gods immutable purpose and setled determination that shall neuer be reuersed For the wordes of God sometimes implie conditions and exceptions and hee 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 vs he will also after the course of his dealing towards vs. Thus he saith by the prophet Ieremie d Ier. 1â— 7 I will speake sodainely against a nation or against a kingdome to placke it vp and to roote it out and to destroie it But if this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them And I will speake sodainely concerning a nation and a kingdome to builde it and to plant it But if it doe euill in my sight and heare not my voice I will repent of the good that I thought to do for them According to the tenure of these wordes God saide of Niniue a Ion. 3.4 Yet fortie daies and Niniue shall be destroied when notwithstanding vpon their repentance God spared them and turned backe his hande whereby hee had threatned to destroy them On the other side God speaketh vnto Eli thus b 1. Sam. 2.30 I saide that thine house and the house of thy father shoulde walke before me for euer but nowe 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 wordes of God sometimes though in termes they seeme absolute yet in meaning are conditionall and whether they bee for good or euill they stande or fall according to the good or euill that they finde in vs. But where God putteth to his oath there is no reuocation and what he hath once sworne he neuer repenteth him thereof nor goeth back from it And indeede God neuer repenteth him of any thing God indeed neuer repenteth him the repentance that is attributed vnto him is some change in his actions no change in himselfe whether spoken with oath or without oath but bicause where the actions doings of God are altered towards vs there seemeth to vs to be some alteration in God himselfe the scripture in this case by the phrase of repentance somewhat submitteth it selfe to our conceite when as indeed God foreseeing all things before they come to passe 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 counsells of old nothing but what from euerlasting he had decreed and purposed with himselfe But in those things wherein the oath of God is vsed there is no shew of variablenesse nor shadow of change but his words and deeds both in semblance and substance are perpetuall and euerlasting 4 And to this vsage of an oath God for our sakes vouchlaseth to submit himselfe Why God yâ—â—ldeth â—â—arre vnto vs to vse an â—ath the more to stirre vs vp to the embracing of his wordes and the more strongly to chalenge and hinde our credite and assent to those thinges which he speaketh Now strange it is that God should need to sweare and that his worde whereby he made the world should not in the worlde be sufficiently beleeued without an oath But because he seeketh our saluation he laboureth by all meanes to preuaile with vs that wee may hearken vnto him And as for Marcions cauill that it is an indignitie for God to sweare Tertullian answereth c Tertuâ—â—â—nt Maâ—â—ionâ—â— 2. There is nothing vnwoorthie of God that furthereth man to beleeue God The things that are necessarie for man are woorthy of God because there is nothing so woorthy of God as the saluation of man is God sweareth sometimes in iudgement sometimes in mercy 5 God therefore vseth an oath sometimes in threatning of iudgement sometimes in prounsing of mercy sometimes in extreme wrath and furie sometimes in compassion and louing kindnesse The one way it is matter of extreme horrour and dread the other of singular and vnspeakeable comfort When God sweareth in wrath what is his oath but the sealing vp of irreuocable damnation the verie opinion whereof is sufficient to astonish our harts and to confound all the senses and powers both of bodie and soule For what is it but euen hell it selfe for a man to conceiue that he hath God for his vowed and sworne enimie who by his oath hath bounde himselfe to destroy him so that now there is no remedie but to vndergo that iudgement at which the angels themselues do tremble and quake and are not able to stande vnder the burden of it Thus when the people of Israell prouoked the Lord and increased their rebellions from day to day the Lord was so farre mooued at length that a Psal 95.11 he sware 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 pacifie the Lord and they contrariwise as it were to despight the Lord gaue themselues to ioy and gladnesse slaying oxen and killing sheepe eating flesh and drinking wine and in scorne of the prophets words cheered one another saying Let vs eate and drinke for to morrow we shall die the Lord saied vnto them in forme of an oath c Vers 14. If this iniquitie be purged from you till ye die Which Hebrew maner of swearing if we will expresse it is as much as to say As truly as I liue or am a iust and
and defieth the power of Satan and walking in the garden of holie Scriptures gathereth heere and there the sweete flowers of inward peace and solaceth it selfe 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 knowe whom I haue beleeued and I am sure enough c Iob. 19.25 I know that my redeemer liueth d Cor. 5.1 and though the earthly house of this tabernacle be destroied yet I shall haue a building that is of God an house not made with handes but eternall in heauen In the meane time the e Hebr. 13.5.6 Lord is on my side he wil not faile me nor forsake me I will not feare what man can do vnto me Yea who or what f Rom. 8.35 shal separate vs froÌ„ the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword Nay I stande perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. g 2. Tim 4.18 He will deliuer me from euery euill worke and will preserue mee vnto his heauenly kingdome Hee hath sworne vnto me and how shoulde I distrust his mercie Though the whole worlde were against me and all that is therein and though I knowe 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 depart from his oath and to cast me away that put my trust in him 9 The office of priesthood intendeth attonement and peace betwixt God and man It followeth now in the second place to consider of the office it selfe that is here confirmed which is the office of priesthood The office of priesthood serueth for mediation and attonement betwixt God and man which is perfourmed by offering gifts and sacrifices in the name of satisfaction for sinne and for appeasing the wrath of God conceiued against sinne To which purpose it serueth which we read to the Hebrewes a Heb. 5.1 Euery high priest is ordeined for men in things perteining to God that be may offer both gifts and sacrifices for sinne The occasion then of priesthood is the sinne of man who by his disobedience hath deuided and stranged himselfe from God and is become the enemy of God To make peace betwixt God and man and to bring man againe to God somewhat must be yeelded that may stand for lue and recoÌ„pence of the offence and trespasse by man committed against God And this the heathens themselues in some part conceiued either by light of vnderstanding or as it is more likely by tradition receiued from the patriarches and fathers from whose faith and fellowship they deuided themselues but yet retained some shadowes and corrupt imitations of their deuotions which they applied to the seruice and worship of idolls and false gods of their owne deuising Whence it is that Tertullian speaketh as of a policy of satan to giue countenance vnto sacriledge and idolatry b Tertul. de praescript adu haer Ipsas quoqueres sacramentorum diuinorum in idolorum mysterys aemulatur In the misteries of idolls he counterfeiteth the matters of Gods sacraments They had therefore their priests and priesthoods their rites and cerimonies of sacrifices and offerings whereby to pacifie their angry gods and to win fauour at their hands But those Gods were indeed deuills and those sacrifices and ceremonies nothing else but a horrible deprauing and prophaning of the worship and seruice appointed by God whereby the deuill was honoured and serued vnder the name of God The onely true piesthood is that that is established by God and hath his word for the warrant of it all other priests with all their deuises prouoke the wrath of God but to pacifie it they can do nothing 10 Three things to be regarded in him that shall be a priâ—st for attonement betwixt God and man Now in him that shall be truely called a priest to make peace and attonement betwixt God and vs there are three things to bee considered the excellencie of his person the woorthinesse of his sacrifice and the vertue of his praier in any of which if there bee any defect there can nothing bee done auaileable on our behalfe As touching his person he must be in condition qualitie far superior vnto other men meete for his greatnes puritie and holines to appeere before the glorious maiestie 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 approoued nothing else can be accepted a Gen. 4.4.5 The Lord had respect to Abel first and therefore to his offring but he had no regard to Cain and therefore to Cains 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 marueilest thou Cain that he hath no respect to thy offerings seeing he despiseth thy selfe So it is in this case he cannot be a priest to make attonement for others that admitteth any exception against himselfe Secondly as the person of the sacrificer so the woorthinesse of the sacrifice is to bee regarded that it be fit to be offered vnto God and of sufficient price and value to counteruaile the trespasse for satisfaction whereof it is performed For whatsoeuer the person be yet if he offer not vnto God that that is woorthy of God his sacrifice is not admitted neither can he thereby purchase remission and forgiuenesse of sinnes Thirdly on the excellency of his person and worthinesse of his sacrifice dependeth the vertue and acceptation of his praier For he cannot by praier present himselfe vnto God as an intercessour and mediatour for vs who himselfe standeth subiect to chalenge either for the vnworthinesse of his person or for the basenesse of his offering But he that answereth both these conditions his praier is of force to obtaine grace and mercy for them that commit themselues vnto him They that teach any priesthood truely and in it selfe effectuall and auaileable for the forgiuenesse of sinnes in which these three conditions are not satisfied they teach not the truth of God but their owne deuise and thereby deceiue both themselues and other men 11 The priesthood of the Iewes not auailâ—able in it selfe to giue for-gâ—â—nes of sins There was indeed a priesthood amongst the Iewes established by God himselfe which yet notwithstanding coulde not worke attonement and peace with God because these three conditions were not found therein The persons that ministred in that priesthoode were by lawe tied to certaine outward obseruations and by rites ceremonies of apparell and diet of washings and purifyings
not a mediatour 14 Christ himselfe not our priest onely but also our sacrifice Now that the sonne of God our mediatour and priest might haue a meete sacrifice to offer in our behalfe he tooke vnto him our body and flesh and demeaned himselfe to the condition of our nature which although in it selfe it be but of small price to offer vnto God yet being ioyned into one person with the sonne of God becommeth thereby of infinite woorth because it is the body of the sonne of God For we cannot doubt but that the body of the sonne of God the sufferings and death of the sonne 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 himselfe is also the sacrifice For it is otherwise here thē in the former priesthood of Aaron bicause there the priest was one thing and the sacrifice another but here the priest and sacrifice are both one whilest Christ himselfe the son of God f Tit. 2.14 giueth himselfe for vs g Heb. 7.27 offereth vp himselfe h Heb. 9 26. putteth away our sins by the sacrifice of himselfe Seing therfore both the priest the sacrifice are of so infinit worth value The intercession of Christ auaile able by has owne woorth the praier of mediation which this priest vttereth by vertue 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 praier that Iesus Christ powred foorth vnto his father immediately before his passion beholding now in spirit the acceptation of the sacrifice which he was about to offer and by vertue thereof entreating and making intercession for them for whom he offered not onely his Apostles but all that a Ioh. 17.24 the father had giuen vnto him and b vers 20. by their word should beleene in him Who afterward hauing finished all things which he had to do and to suffer for vs here on earth ascended into heauen there thence foorth to doe the office of a priest c Heb. 9.24 by appeering in the sight of God for vs. Christ ascended into heauen still continurth a priest for vs and for euer 15 For he hath not by his ascending into heauen put of the care of his redeemed or left them to themselues but euen yet he sitteth at the right hand of God to plead our cause and to be our me diatour that by his intercession our sinnes may be forgiuen vs the loue and fauour of God may be yeelded vnto vs and our praiers may be gracious and acceptable in his sight And what is his verie sitting at the right hande of God in that flesh wherein he hath performed the satisfaction and attonement for our sinnes but a continuall remembring the Lord of that that in the same flesh he hath done for vs thereby as it were with strong and mightie voice crauing for vs mercie and grace and the defence of Gods blessed hande to preserue keepe vs vntill he bring vs vnto that inheritance whereunto he hath redeemed vs. And this continuall intercession for vs the prophet heere noteth in that he saith that he is appointed to be a priest for euer For where as in the former testament the priests could not cōtinue d Heb. 7.23.24 by the reason of death this man because hee endureth euer hath an euerlasting 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 successour because although hee once died yet being raised againe from the dead hee liueth for euer and is euer present with God by himselfe to doe the office that hee hath taken vpon him to make intercession for vs. Christ a priest after the order of Melchisedec 16 And this eternitie of priesthood is againe implied in that that he addeth that Christ is a priest after the order of Melchisedec Of which fully to speake would require a long discourse but I wil briefly knit vp 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 heere we reade the order of Melchisedec The order of Aaron togither 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 seruice which onely stoode in meates and drinkes and diuers washings and carnall rites c Heb. 7.19 which made nothing perfect but serued onely for an introduction to abetter hope and to d Gal. 3.24 schoole men vnto Christ. Which hauing but the e Heb. 10.1 shadowe of good things to come when for the time it had serued the vse whereunto it was appointed and now the truth and substance was reuealed in Iesus Christ ceased vtterly and became of none effect and profited them nothing at all that were exercised therein There remaineth therefore thence foorth no other priesthood faue onely the order of Melchisedech the title where of resteth onely and entirely in Iesus Christ The figure of Melchisedec how it is to be applied 17 For the application of which figure of Melchisedec if we will goe safely we must tread no other steps but those which the holy ghost hath marked out vnto vs as for mens presumtions we cannot safely build vpon them neither is their word any warrant to iustifie vnto vs their owne conceipts What there is in the story of Melchisedec to be applied vnto Iesus Christ the holy ghost in the seuenth to the Hebrews prosecuteth at large And first in his name and titles we may see the whole mysterie of Christ briefely comprised For Iesus Christ is indeed the true Melchisedec that is by interpretation f Heb. 7.2 king of righteousnesse not onely for that he is righteous himselfe but because he is as the prophet calleth him g Ier. 23.6 the Lord our righteousnesse who h 2. Cor. 5.21 when he knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him whose people are called i Esa 61.3 trees of righteousnesse the planting of the Lord bringing foorth the k Phil. 1.11 fruites of righteousnesse 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 tearmeth him m Esa 9.6 the prince of peace because he is the procurer and mainteiner of our peace at whose birth the angells sound out n Luc. 2.14 peace vpon earth who going to his death bequeathed vnto his a legacy of peace o Joh. 14.27 peace I leaue
that God is alwaies ready to yeelde vs fauour and grace comming to him in his name How may we comfort our selues in affliction and distresse lifting vp our eies to heauen and saying He sitteth in my behalfe at the right hand of God who is able to doe all things for me His eies are alwaies ouer me his care is alwaies for me his mouth is neuer shut from soliciting and pleading my cause with God the father There is nothing so grieuous in my sinnes but his bloud is able to acquit it nothing so high in the gifts of God but his intercession is able to obteine it He hath taken me to be his he wil not suffer me to perish but will preserue and keepe me for euer God the father grant vnto vs c. The fifth Sermon Vers 5.6.7 5 O Lord he that is at thy right hand shall wound euen kings in the day of his wrath 6 He shall iudge amongst the heathen he shall fill all with dead carkeises he shall wound the head ouer great countries 7 He shall drinke of the brooke in the way therefore shall he lift vp his head THese verses serue for declaration of that that we read in the first verse For heere is shewed howe Iesus Christ set vp in the maiestie of his kingdome exerciseth his power for the confusion of them that refuse him for their king and denie to stoope vnto his scepter vntill that be performed which is there promised that all his enimies shall bee made his footestoole This is the generall drift of these wordes but more particularly we may obserue heere set foorth concerning Iesus Christ the seueritie of his wrath What points we are to obserue in these three last verses the extent of his gouernment his authoritie of iudgement the prosecution of his victorie and after all accomplished his triumph and glory Of all which I will speake as the course of the wordes themselues doth giue 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 saiedst sit thou on my right hand c. after that thou shalt haue exalted him to that fulnesse of maiestie and power shall in the day that he shall appoint for the execution of his wrath strike through and wound with a mortall wound not onely the viler and baser sort and as it were the common souldiers but euen the captaines themselues yea the very kings potentates of the world whosoeuer they be that shall oppose themselues against him refuse to yeeld their neckes to the bearing of this yoke A double end of Christs sitting at the right hand of God Where at the first sight there is giuen vs occasion to consider a double ende of Christs sitting at the right hand of God The one concerneth the saluation of his faithfull people the other the destruction of rebells and enemies The one yeeldeth great comfort and assurance of hope and the doctrine thereof is proper to them that beleeue in Iesus Christ and incline their eares to his words and apply their feete to walke in his waies to whom it cannot but yeelde great matter of confidence towards God to bethinke themselues that they haue such an high priest and mediatour as sitteth at the right hand of God in so great acceptation with God in the height of the glory of God in all souerainty of power and dominion ouer all creatures both in heauen and earth Why should I doubt but that my praiers are heard of God when he that sitteth at the right hand of God is there alwaies ready to intreate for me Why should I feare least my sinnes condemne me when he that sitteth at the right hand of God is ready to pleade his satisfaction for my sinnes What can the deuill 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 doe me harme Who will accuse me when as he hath acquitted me who will condemne me seeing he hath sealed a pardon for me To be short it is riches in pouertie health in sicknesse ioy in sorow safety in danger life in death faithfully to remember and hartely to imbrace Iesus Christ sitting at the right hand of God the father Blessed is the man whose hart Iesus Christ possesseth by this faith but he that accepteth not of this great grace by faith and obedience of the gospel vnhappy is he and thrise vnhappy howsoeuer according to the course and condition of this world he seeme to be most happy 3 For Christ as to his that receiue and loue him he is gratious and louely Christs sitting at the right hand of God full of terrour to rebellious and vnthankfull men and sitteth at the right hand of God for their defence and safety so to them that vnthankefully refuse him or rebelliously fight against him is full of terrour and feare full of wrath and rigour and sitteth at the right hand of God to be reuenged of them wounding and killing and not sparing euen the very kings and monarches of the world that are not reconciled vnto him He is not onely a lambe to saue but also a lion to destroy He hath not onely a scepter to gouerne but also a sword to kill a Psal 2.10 Be wise now therefore saith Dauid O ye kings vnderstand ye that are iudges of the earth Kesse the sonne least he be angry when his wrath shall sodainly burne blessed are they that trust in him but woe to them that haue despised him a Mat. 3.12 He hath his fanne in his hand saith Iohn Baptist and he will purge or make cleane his floore and gather his wheate into his garner but the chaffe he will burne with vnquenchable fire And who are this chaffe but the wicked and vngodly but sinners and vnbeleeuers and hypocrites who in the field of this world and in the floore of the church liue and grow togither with the good corne with the faithfull and iust securely flattering themselues for that they haue place to grow in the Lordes vineyard whereas in the meane time to God-ward they are vnprofitable and good for nothing bringing foorth no good fruite being void of faith and a good conscience yeelding no true deuotion no sound obedience vnto Iesus Christ when notwithstanding they honest and grace themselues with the profession of his name Vnto them Christ shall adiudge a portion in the fire that neuer shal be quenched He shall say at the last day not onely b Mat. 25.34.41 Come ye blessed inherite the kingdome but also Go ye cursed into euerlasting fire c 2. Thess 1.7 The Lord Iesus saith saint Paul shall shew himselfe from heauen with his mightie Angells in flaming fire to render vengeance vnto them that know not God and that obey not vnto the