part haue no Commission to commend that reading vnto you Vers 6. Yet haue I set my King vpon my holy Hill of Sion As much to say as notwithstanding all this maugre the Folly and Fury and Vproares of the People maugre the Wit and Pollicy and Cunning of the Magistrate I God the Father the First Person in Trinity Vncreate Incomprehensible Eternall Almighty maker of Heauen and Earth and of all things Visible and Invisible and disposer of all things to their truest ends Haue set my King that is my holy One my beloued Sonne in whom I am so well pleased vpon Sion to wit the Church vpon my holy Hill of Sion my holy Catholike Church For p Aug. in Joh. Tract 115. Sion ille Mons ille non est de hoc Mundo This Sion and this Hill is not of this world Quod est enim eius Regnum nisi Credentes in eum Non ait Nunc autem Reguum meum non est hîc sed non est hînc For what is his Kingdome p Aug. in Joh. Tract 115. saith S. Austen but those that beleeue in him He saith not My Kingdome is not hêre but my Kingdome is not hence Concerning the Hill of Sion there is much speech in holy Scripture The Hill of Sion q Ps 48.2 saith our Prophet in another place is a faire place and the ioy of the whole earth vpon the North side lieth the City of the great King God is well knowne in her Palaces as a sure refuge Againe r Ps 68.15 As the Hill of Basan so is Gods Hill even an high Hill as the Hill of Basan Why hop yee so yee high Hills This is Gods Hill in the which it pleaseth him to dwell yea the Lord will abide in it for ever And yet againe Å¿ Ps 78.68 He refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda euen the Hill of Sion which he loued And there he builded his Temple on high and laid the foundation of it like the ground which he hath made continually Now it is here said that the Lord hath placed his Annointed vpon this Hill of Sion for that Sion and Ierusalem were the very first places in the World from whence this Gospell did first beginne Come yee t Esay 2.3 saith the Prophet Esay and let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob and he will teach vs of his waies and we wil walke in his Paths for out of Sion shall goe forth hâ—â— Law the Word of the Lord from Ierusalem It is called here Holy Hill or in regard of that peculiar presence which the Lord at that time afforded to it like as he said to Moses u Exod. 3.5 The place whereon thou standest is holy Ground or in regard of the Temple and divine worship therein exercised like as Ierusalem is tearmed The holy City both by x Esay 48.2 Esay the Prophet and by y Mat. 4.5 S. Mathew Vers 7. I will preach the Law whereof the Lord hath said vnto me Thou art my Sonne this day haue I begotten thee The Prophet in the Verse before declared vnto vs what the Father said of the Sonne concerning the Kingdome in this Verse he declareth concerning the said Kingdome what it is the Sonne himselfe saith Which is thus much in effect I for my part shall bee farre from opposing force to force I will not seeke humaine helpes and encounter in like sort with the Folly or Fury or Pollicy of mine Enemies I will only rely on that Word which the Lord hath said concerning me and it shall bee powerfull enough against all resistance Thou art my Sonne this day haue I begotten thee This Word this Law this Decree of God aboue is powerfull enough and much more sharpe then any two edged Sword It is mighty through God to the pulling downe of strong bolds z 1. Pet. 1.24 Al Flesh is as Grasse and all the glory of Man as the Flowre of Grasse the Grasse withereth and the Flowre thereof falleth away but the Word of the Lord endureth for ever Concerning the words here Thou art my Sonne this day haue I begotten thee the Arrians laid hold vpon them to impugne therby the Eternity of our Saviour all for because forsooth mention is here made of Hodie this day Wherevpon S. Austen Quid me stimulas Arriane rides cum audis hodie Arrian a Aug. de quinque Haeresib c. 4. saith S. Austen why dost thou iog me on the elbowe and laughest in thy sleeue when thou hearest these words This day Why man with God it is neuer to Morrow nor Yesterday but alwaies this Day The Yeare is not turned about with the Circles of the Months the Month is not passed ouer with Daies that are still comming and still going the Houres are not changed the Times and Moments are not altered the Day is not finished with bonds limits nor begun with any beginning Againe in his Confessions speaking vnto God Thy Yeares b Aug. Confess l. 11. c. 13. saith he nether come nor goe but these of ours both goe and come that all at length may come All thy Yeares are altogither and all for because they are nor they that goe are excluded from them that come because they passe not but these of ours shall all of them bee when as all shal not be Thy Yeares are one Day and thy Day is not Quotidie every Day but Hodie this Day because thy Hodiè this Day giues not place vnto to Morrow the reason is for that it succeeded not Yesterday Thy Hodiè this Day is no whit lesse then Eternity it selfe and therefore thou didst beget one Coeternall to thy selfe whenas thou saidst This Day haue I begotten thee And yet againe in another place The Baptisme of Christ c Aug. Enchirid. ad Laurent c. 49 saith S. Austen is not in water only as was the Baptisme of Iohn but also in the Holy Ghost that whosoeuer beleeues in Christ might bee regenerated by that Spirit by whom Christ being regenerated needed no Regeneration Wherevpon that voice of the Father that came vnto him at his Baptisme This day haue I begotten thee pointed not out that one Day of time wherein he was Baptized but that of immutable Eternity thereby to shew that his being a Man pertained to the Person of his only Begotten For where the Day is nether begun with the end of a former nor is ended with the beginning of any that followeth there is alwaies This Day There are that d Vid. D. Boys Festiv Thursd in Easter week interprete these Words Thou art my Sonne this day haue I begotten thee of the day of our Saviours Incarnation the Apostle S. Paul he interpreteth it of the Day of his Resurrection e Act. 13.33 We i saith he declare vnto you glad Tidings how that the Promise
lesse then Nothing and Vanity Verse 2. The Kings of the Earth stand vp and the Rulers take counsell together against the Lord and against his Annoynted Before was Fury and Folly and both in the People now the Prophet shewes vnto vs that the Magistrates themselues began to take the matter in hand So that where formerly there was small likelyhood of bringing ought to passe in that kind the People but an head-strong multitude and vnable to performe their Designes now Wit and Cunning and Policy begin to play their parts and a Body would now thinke that all should be as they would haue it Loe here an Vnity such at it was but Vnit as Facinoro sorum as o Bernard de Assumpt Mariae Ser. 5. speakes St Bernard an Vnity not of Saints but of Sinners Peruersa execranda talis Vnitas such an Vnity as that saith he is both praeposterous and execrable Amat Auaritia Vnitatem Quod amat bonum est sed vbi amandum sit nescit Euen Couetousnes it Selfe p Aug. de Verb. Dom. Ser. 20. saith St Austen doth loue an Vniting together Now the thing she loueth is good but she knowes not where to place her Loue. Right so is it a blessed thing that the Magistrate and the People should both agree together but when they shal agree in that which is notoriously bad as here they do in this place it aggrauates eithers fault and bâ—th are lyable to the more exception And that so they do here in this place witnes the words of this Verse for it is First against the Lord Secondly his Annointed First concerning the Lord though commonly in holy Scripture LORD be put for the second Person in Trinity God the Sonne yet here is it set for God the Father who is the Lord as the Prophet Amos q Amos. 5.16 speakes and the God of Hosts It is in the Originall the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God is therfore called Lord because as S. Ambrose r Ambros in ep 〈◊〉 Câ—loâ—s c. 4. saith he hath dominion both ovâ—r our Bodies ouer our Soulâ— because as Å¿ â—act â—nâ—it l. 4 c. 3. Laectantius hee hath the greatest power that can be both in correcting and punishing And our Saviour indeed instructing vs how great his Power is Feare not them which kill the Body t Mat 10.28 saith he but are not able to kil the Soule but rather feare him which is able to destroy both Soule and Body in Hell St Gregory speaking of the diverse Appellations that are in holy Scripture giuen to God When he will be feared u Greg in Cant. Cantic Prol. saith he then doth he name himselfe LORD when he will be honoured FATHER when he will be beloued HVSBAND though in the Old Testament the two Appellations Fâ—th r and Huâ—bâ—nd are seldome mentionâ—d Lord most often Many thinâ—s x Aug. de Ser. Dom. in Mont. l. 2. such S. Austen are dâ—liuered in holy Scripture to be spoâ—â—n in Gods praises 〈◊〉 sâ—all â—ou find it to â—aue beene commanded to the Pâ—â—plâ— oâ— Isrâ—el that sâ—eaâ—â—â—g vnto God they sh uld s y OVR â—ATHER or that they should pâ—ay vnto God aâ— a Grâ—tius Nomen est Pietaâ—â— quà m Poteâ—at Tertull. Apolog c. 34. FATH R but he is 〈…〉 LORD to put them in mind 〈…〉 Servants to â—im And yet our Sâ—â—â— ur Câ—â—isâ— God and Mâ—n Heâ—câ—fâ—rth I call you not 〈◊〉 y Ioh. 15.15 sâ—iâ—h he for the Sâ—â—uâ—nt kâ—â—weth not what hiâ— Lâ—rd 〈…〉 I hâ—â—â— câ—lle◠〈◊〉 FRâ—NDS for all things that I â—auâ—â—â—â—rd of my Father I haue made knowne vnto you Secondly concâ—â—ning Anâ—ointâ—d that is here set for the Second Person indeed Chrâ—st Iesus our Saviour who was to be our Prophet our Priest and Prince and therefore is said in holy Scripture to bee Annointed by God Not that at any time hee was Annointed with materiall Oyle z Act. 4.27 but as S. Peter in one place a Act. 10.38 With the Holy Ghost with Power And as our b Ps 45.8 Psalmist in another With the Oyle of Gladnesse aboue his Fellowes The time of this his Annointing was no doubt in the time of his Conception even before he was bâ—rne and therefore he was no sooner borne but an Angell said vnto the Shepheards c Luc. 2.10 Behold I bring you good Tydings of great ioy which shal be to all People for vnto you is borne this day in the City of David a Saviour which is Christ the Lord CHRIST that is Annointed And thus is this Scripture alleaged by the Church in the Acts of the Apostles who vpon the report Peter and Iohn made of their vsage by the Rulers of the Iewes they lift vp their voice to God with one accord said d Act. 4 2â— Lord thou art God which hast made Heaven and Earth and the Sea and â—ll that in them is Who by the mouth of thy Seruant David hast said why did the Heathen rage and the People imaginâ— vaine things The Kings of the Earth stood vp and the Rulâ—rs were gathered together against the Lord and against his Christ For of a truth against thy holy Child Iesus whome thou hast annoinâ—ed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together for to doe whatsoeuer thy Hand and thy Counsell determined before to be done Thus was it e Exod. 14.26 Ioh. 19.36 said of the Paschal Lambe that not a Bone thereof should be broken and it was applyed to our Saviour by the Evangelist S. Iohn It was said of the Israelites Hos 11.2 Mat. 2.5 Out of Egypt haue I called mâ— Sonne and it was aâ—plied to our Saviour by the Evangelist S. Mâ—thew It was said of King Solomon 2 Sam. 2 14. Hâ—b 1.5 I will be his Father and he shall be my Sonne and it was applyed to our Saviour by the Apostle S. Paul These two Senses of the Scriptures there are that call them the one a Literall the other a Mysticall Sence but h Dion Carth. in Mat. 2. Art 5 Dionysius Carthusianus i Tost in Deut. 18. qu. 6 Tostatus and the l Rhem. in 2. King 7.14 in marg Rhemists in the Doway Bible doe make them both Literall Tostatus giues the Reason Nam vna Litera benè potest importare duos sensus quando vnus subordinatur alteri Hauing spoken of a place of Scripture that might be vnderstood either of our Saviour or of his Prophets Sensus literalis est vterque Either saith he is the Literall sense For one and the self same Letter in Scripture doth wel import two Senses when one is subordinate to the other And of this mind with them was that worthy Professor of ours most worthily afterwards Bishop of Salisbury m D. Abbots Sermon vpon 1. Cor. 10.32 not printed D. Abbots who in a Sermon of his to the Vniversitie not only hath the Premisses but hee
which was made vnto you by the Fathers God hath fulfilled the same vnto vs their Children in that he hath raised vp Iesus againe as it is also written in the Second Psalm Thou art my sonne this day haue I begotten thee The same Apostle to the Hebrewes shewes the excellency of this Name Sonne For vnto which of the Angels f Heb. 1.5 saith the Apostle said he at any time Thou art my Sonne this day haue I begotten thee And againe I will be to him a Father and he shall be to me a Sonne True it is the Name Sonne hath beene giuen vnto many God calleth Israel his g Exod. 4.22 First Borne and consequently his Sonne all the h Rom. 8.14 Elect are the Sonnes of God i Ps 45.17 Magistrates are his Sonnes and l Iob. 1.6 Angels his Sonnes too but Israel because his People the Elect by adoption and grace the Magistrate because he executeth the Iudgements of the Lord the Angels by Creation none of them all according to the worthines of their own Nature but by Nature Substance and Eternity as the Apostle S. Paul meaneth in that place there is none the Sonne of God but CHRIST alone and therefore m Aug. Hom. 32 S. Austen Vnus est Vnicus de illo genitus He alone is the only one begotten of God And againe n Aug. Quaest sup Deut qu. 23. He calleth him the First borne whom he calleth his only Begotten for we also are the Sonnes of God but he calleth him only Begotten because he alone is of the Substance of the Father and Equal Coaeoernall to the Father Verse 8. Desire of me and I shall giue thee the Heathen for thine Inheritance and the vttermost parts of the Earth for thy Possession The Words againe of God the Father concerning the Propagation of the Kingdome of his Sonne CHRIST IESVS namely that not the Iewes only but the Heathen that is the Gentiles also should be his Inheritance and Possession Quis Christianus vnquam dubitavit hoc de Christo esse praedictum What Christian euer doubted o Aug. de Vnit. Eccles c. 8. sayth St Austen that this was forespoken of CHRIST or by this Inheritance here spoken of vnderstood any thing els but the CHVRCH Josephus indeed p Ioseph de Bell. Iudaic. l. 7. c. 12 shewing the causes that mooued the Iewes to fight with the Romans alleageth this amongst the rest for that there was a doubtfull Prophecie found in the holy Scriptures that at the same time one in their Dominions should be Moâ—arch of the whole World many Wisemen were deceiued saith he in this interpretation making account that he should be one of their owne Nation yet indeed thereby was foretold Vespasians Empire Iosephus expresseth not in that place what that Oracle might be but Eusebius making answere vnto him concerning that Passage of his sheweth that Vespasian ruled not the whole World but the Roman Empire only This Oracle therfore q Euseb Hist Eccles l. 3. c. 8. saith Eusebius may better be referred vnto Christ vnto whom it was said of the Father Desire of me I shall giue thee the Heathen for thine Inheritance the vttermost parts of the Earth for thy Possession the r Psal 19.4 Sound of whose Apostles went at the very same time throughout the Earth their words to the end of the World Here concerning the Word Inheritance it is not amisse to obserue with that learned and worthie o Sr IAMES SEMPLE of Sacriledge Part. 1. c. 7. §. 3. KNIGHT that Gods Inheritance in Scripture is twofold His PEOPLE whome he created to his owne Image and his TITHES which hee separated to his owne Service and it is worth the while to consider how this double Inheritance hath in Scripture Language a Prerogatiue aboue the Ciuill Custome in that the Sonne inherits joyntly with the Father A good Obseruation for Many that seeing they hold of the One I meane the Former Inheritance they would not with-hold the Other I meane their Tythes But I goe forwards Concerning the Gentiles and their calling many and manifold were the Prophesies that were in the Old Testament the performance wherof was in the New It was necessary Å¿ Act. 13.46 said Paul Barnabas that the Word of God should first haue bene spoken to you meaning the Iewes but seeing you put it from you and iudge your selues vnworthie of euerlasting Life loe we turne to the Gentiles And from that day forward the Gentiles beleeued indeed The Iewes as St Austen t Aug. Quaest super Iud. qu. 49. de Temp. Ser. 108. speakes in diverse places of his Workes were like to Gedeons Fleece For as at the first the Deaw was onely vpon that and al the Earth besides was dry and afterwards the Fleece was dry only and the Deaw on all the Ground besides so the time was when the Iewes only and none but they were in request I am not sent u Mat. 15.24 saith our Sauiour but to the lost Sheep of the House of Israel howbeit now the case is altred as x Luc. 1.53 spake the Blessed Virgin He hath filled the Hungry with good things and the Rich he hath sent empty away And now as y Aug. in Ps 45. speakes St Austen The Bible is a Book wherein we read the same the World is a Booke wherein we see the same But how is it said in this place Desire of me Was our Sauiour to aske it at Gods hands Nulla res carius constat quà m quae precibus empta est Prayers z Senec. de Benef l. 2. c. 1. saith Seneca oftentimes is a deare peny-worth Molestum verbum est onerosum demisso vultu dicendum Rogo This Word Rogo a Id. c. 2. saith he I aske or craue is a difficult or irkesome Word it is burdensome to him that speaketh it it is to bee spoken with a bashfull countenance Properet licet serò Beneficium dedit qui Roganti dedit Make all the speed he can hee comes but tardy with his good turne that graunts it not vntill it be asked Indeed with Men it is many times so but not with God for we are bound both to aske and not to aske amisse and therefore St Iames Ye haue not b Iam. 4.2 saith he because ye aske not Ye aske and receiue not because ye aske amisse But concerning our Saviours asking That Christ as the onely begotten Sonne of God c Mr Hooker his Eccles Pol. l. 5. §. 48. saith Reverend Hooker hauing no Superiour and therefore owing honour vnto none neither standing in any need should either giue thankes or make Petition vnto God were most absurd As Man what could be seeme him better whether we respect his affection to Godward or his owne Necessity or his Charity and Loue towards Man Againe a litle after Some things he knew should come to passe and notwithstanding prayed for them because
The Sacrifice of Praise The Sacrifice of Almes the Sacrifice of our own Bodies wherof the Apostle to the Romans l Rom. 12.1 I beseech you Brethren by the Mercies of God that yee present your Bodies a living Sacrifice holy acceptable vnto God In regard of which Foure Sacrifices euery Christian is a Priest therfore m 2. Pet. 2.9 S. Peter Ye are a chosen Generation a royall Priesthood an holy Nation a peculiar People which though it were spoken then to the n 1 Pet. 1.1 Strangers onely scattered throughout Pontus Galatia Cappadocia Asia and Bythinia yet is it spoken to vs in them forasmuch as now at this time there is o Gal. 3.28 neither Iew nor Greeke there is neither Bond nor Free there is neither Male nor Female for we are all one in Christ Iesus But to returne where I left As David here in this place puts them in minde of a Right Sacrifice so likewise the Prophet Esay or rather the Lord in that Prophet To what purpose p Esay 1.11 saith hee is the Multitude of your Sacrifices vnto me I am full of the burnt Offerings of Rams and the Fat of fed Beasts and I delight not in the bloud of Bullocks or of Lambs or of hee Goats When yee come to appeare before me who hath required this at your hand to tread my Courts Bring no more vaine Oblations Incense is abomination vnto me the new Moones and Sabbaths the calling of Assemblies I cannot away with it is iniquitie even the Solemne Meeting Your new Moons and your appointed Feasts my Soule hateth they are a trouble vnto me I am weary to beare them No doubt the Lord required al these things at their hand even the Multitude of these Sacrifices the burnt Offrings of Rams the fat of fed Beasts the bloud of Bullocks and of Lambs as also of he Goats and that the Offerers thereof should tread in his Courts No doubt he required Incense at their hands the observation of new Moones and Sabbaths and solemne Meetings and appointed Feasts but it was the Manner he misliked not the Materials and therefore in regard of that Manner if so bee they would mend their manners in washing themselues and making cleane in putting away the evil of their Doings from before his eyes in ceasing to doe evill and learning to doe well in seeking iudgement releeuing the Oppressed iudging the Fatherlesse pleading for the Widowe it is a great Invitation and a Promise too that followes after q Esay 1 1◠Come now and let vs reason togither saith the Lord though your Sinnes be as Scarlet they shall be as white as Snow though they be red like Crimson they shall be as Wooll King Ahasuerus never held out his r Esther 4.11 Golden Scepter to better purpose But besides the Sacrifices to be thus made the Prophet here enioynes them one point more namely To put their trust in the Lord. For as little Children when they learne to goe alone feeling the feeblenesse of their owne Feet are taught by Nature to thrust out the Hand to the Wall and trust to it to stay them so in regard of our own weaknesse and speciall acquaintance with it Nature and Religion both teach vs to trust to a stronger then our selues least we vtterly miscarry Now this stronger then our selues it may not be the ſ Ier. 7.4 Words of Man no nor the t Ezech. 16.15 Bewty of Man no nor u Ier 17.5 Flesh that is the strength of Man nor x 1. Tim. 6.17 Riches which is the Wealth of Man nor y 2. Sam. 15.3 Wit that is the Wisdome of Man nor worldly z Ps 142.2 Princes and earthly Potentates who are the best of the best of Men No but it must be He who is to vs all these both a Rev. 17.14 Bewty Strength and Riches and Wisdome the Lord of Lords and King of Kings as he is styled by the Apostle S. Iohn in his Book of a Rev. 17.14 Revelation It is a desperate b Vid. D. Abb. Apol. against Bish Part. 1. p. 247. Doctrine of theirs then that teach vs to Rely on Saints that wills vs to Pray and make our Petitions vnto thêm to Offer vnto thêm to Sweare by thêm to Giue them the Honour of Temples of Altars for what is it that God himselfe doth more expect at our hands or that we must reserue for him May he not say in these cases as did King Solomon to his Mother when she petitioned for Adoniah c 1. King 2.22 Aske for him the Kingdome also It is the Lord then that wee must trust in the Lord of Lords and the King of Kings that as all Naturall Effects haue recourse to their Causes when ever they stand in need and they become the stronger the Fish distressed to the Water and is relieued the Bird to the Dam and is shrowded vnder her Wings the Child to his Parents and is cherished by them So let vs to the LORD of Heauen who is the Water of comfort the Henne that would gather her Chickens and the truest Father and truest Mother that ever was d Esay 49.15 Can a Woman forget her sucking Child that she should not haue compassion on the Son of her Womb yea they may forget yet will I not forget thee Verse 6. There be Many that say who will shew vs any good c Mr. Hooker Eccles Pol. l. 1. §. 8. As every thing naturally and necessarily doth desire the vtmost Good and greatest Perfection whereof Nature hath made it capable so likewise Man Mans Felicity therefore being the Object and accomplishment of his Desire he cannot choose but wish and covet it This made Aristotle begin his Ethicks with that Vniversall Proposition f Arist Ethic. l. 1. c. 1. All Arts all Learning All Action All Consultation haue their reference to some Good Howbeit Man when as he beginneth to propose to himselfe this Good then is he at a Maze Quot Capita Tot Sensus so many Men so many Minds And yet as that worthy Frenchman obserues g Mornaeus de Verit. Rel. Christ c. 19. When none of vs knowe which way to goe scarcely not one of vs but doth professe himselfe a Teacher and Directer of all others One man he cries to the Right Hand another to the Left a Third will vp to the Mountaines a Fourth will traverse the Fields All alike certaine all vncertaine of the Way Varro as S. Austen h Aug. de Civ Dei l. 19. c. 1. tells vs setting himselfe aworke to number these Diversities of Opinions in this kinde came to Two Hundred Eighty and Eight so many By-waies hath wandring Error Howbeit the Truth is but one Now the Prophet here endeauoring to bring vs all to that Truth proposeth here the like Question concerning the Felicity of Man There be Many saith he that say who will shew vs any Good Many among the Iews