the people should answere the Priest in many things and how this can be done well if the vulgar Liturgie be not in a language vulgar I cannot tell Paul cannot tell All may see sauing such as the prince of darknesse hath blinded that their owne pens haue condemned their owne praiers euen the phrases extant yet in their seruice booke Let vs pray let vs giue thanks we beseâ—ch we offer we praise we blesse we adore specially the peoples answering Amen â—uidently demonstrate that their publike deuotions at the first institution were common to Pastor and people not mumbled in a corner alone by the Priest or chaunted onely by Clerke and Priest Thus I haue briefly surueied all our English Communion booke the which as Hierom said of Iohns Apâ—calyps 〈◊〉 habet sacramenta quot verbâ— euery tittle is grounded vpon scripture euery scripture well applied euery good application agreeable to the most ancient and best reformed Liturgies in all ages I beseech thee therefore good reader marke them diligently which cause diuision and offences contrary to the doctrine which you haue learned and auoid them For they that are such serue not the Lord Iesus Christ but their owne bellâ—es and with faire speech and flattering deceuâ—e the hearts of the simple So the God of peace shall shortly tread downe Satan vnder our feet and in fine translate vs from this iarring on earth vnto the well agreeing Quier of Heauen where all sing in vnitie and vniformitie Blessing and glorie and wisdome and thanks and honour and power and might be vnto our God for euermore Amen FINIS Lege age viue vale a Tertullian vti Mâ—ldonat in 6. Ioan. 44. b Letter of Pius 5. to Q. Elizabeth Bristâ—w motiue 34 c Dod exposit prefac Commandements d Praeâ—â—t Comment in Galâ—t a Luther loc com tit de Inuocat b Bernard ser. de nat B. Mariae qui inscribitur 〈◊〉 aquae ductu c Nathan Cbytraeus in viatico d Iâ— lâ—cum Tow. 8. sol 414. lege plura Dearâ—ly beloued Almighty and most merciful Father e Margarinus Ribl othâ—â— pat tom 4 col 21. f Ibidem col 37. g Col. 65. h Col. â— 10. i Imprinted at Middleburgh 1586. k Discourse of the troubles of Franckford pag. 7. l Pimenta de statu rei Christian in India Orien m Bellarmin de bonis opâ—ribus in particular lib. 1. cap. 4. n Tertull lib. de orat cap. 1. o Cypâ— ser. de orat Dom. p Tâ—rtull vbi supra q Hooker Eccles. polit lib. 5. §. 35. r Durandus rational â—iuin â—ffie lib. 5. cap. 〈◊〉 §. 17. s Cyp. vbi supra Ambros. lib. 5. cap. 4. desacramâ—ntis t â—râ—inus Cat. tit de precat Magdcburg cent 1. col 139. Germanus Patriarc Constant exposit oral dom x Glossa in loc y Cyp. August Ambros. c. z Lib. â— de sâ—r dom in monte tom 4. fol. 81â— a vbi sup coelum est ibi vbi cessat culpa b 1. Cor. 3. 16. c Heb. 3. 6. d Caluin Instit lib. 3. cap. 20 §. 35. Maldonat lansen in loc e Caictan câ—m in 22 ae Thom. q. 83. art 9. f Albertus Gorran in Matth. 6. g Gorran Guido manipul curat vel vt alij summum medium infimum h Tertull. lib. 2. cont Marcion cap. 14. i Agreeable to the Churches exposition in the common Catechisme Melanctâ—on loc com tit inuocat k Bellarm. Cat. cap. 4. l August epist. 121. cap. 11. m 〈◊〉 rational diuin lib. 4. cap. 47. §. 8. n Beauxamis â—ar Euang. tom 2. fol. 220. o Durandus vbi supra §. 9. p De religione Christian. lib. 3. cap. 3. q Loc. com tit de inuocat r Bernard ser. 3. de Ieiunio quadrages s Institut lib. 3. cap. 20. §. 47. t Annot. in locum u Iansen Maldonat in loc D. Fulke answere to Rhem. praefa sect 38. x Matth. 6. 13. y Genebrardus in â—lt Psalm z 〈…〉 a 〈…〉 compâ—nd lib. 7. cap. 21. b Hieron in 6 Matth. c Church Cat. Musculus Vrsinus c. d Perkins vpon the Loâ—ds praier e De vita Christi part 1. cap. 37. f Hieron poster exposit in Psal. 119. 〈…〉 g Cap. 3. 6. h Plutarch Aesop. i Pars optima digna quae sit hostia Prudent hym de Râ—man martyâ—â— k Colos. 2. 3. l Apocal. 3. 7. m Acts 17 28. n Iames 1. 17. o Didâ—â—us de la Vega. con 7. super Psal 4. â—â—nitential Olâ—aster in cap. 1. Gen. p Dan. 5. 23. q Locus contra Pelagianâ—s vti Genebrardus in loc r Ecclesiasticus â—8 24. s Psal. 14. 5. t Cap. 3. 8. u Serm. de Triplici custodia manus linguae cordis x Erasmus com de lingua August lib. 10. Confess cap. 37. quotidiana â—ornax est humana lingua y In locum z Pulchra non est laâ—s in ore 〈◊〉 Hieron in loc a Genebrardus in locum b Mat. 12. 34. c Mâ—sculus in locum d Lucâ—s Lossius in locum e Ecclesiasticus 21. â—6 f verse 10. g Mat. 12. 36. h Psal. 150. 5. i 〈…〉 k Psal. 45. 2. l Thom. 22 â— quâ—st 83. art 12 m Rom. 11. 36. n August in Psal. 134. Non 〈◊〉 benedictione nec inâ—â—uitur maledict nostra Id. â— in Psal. 66. o In locum tom 8. fol. 339. p Hugo Cardinal â—n Luc. cap. 10. 27. q August de lib. arbitrio lib. 3. cap. 15. u Esay 19. 18. x Esay 50. â— y Prou 25. 〈◊〉 z De religiare Christian. 〈…〉 cap. 19. a Ex notat patremâ—peâ— filium in spir sanct Lombard lib. 1. sâ—â—t dist 36. Augustin de Trin. lib. 6. cap 10. b Epistol 78. Melanct. exposit symbol Niceâ— tom 1. fol. 403. c Alcuinus lib. de offic diuin d Florilegus fol. 104. e Magdeburg Cent. 4. col 617. f De Missa lib. 2. cap. â—6 g Ecclesiast polit lib. 5. § 42. h August lib. 10. Confess cap. 33. prooeâ— in Psal. 118. Tertullian lib. de Velandis virginib cap. 7. i Scaliger de emendat temp lib. 6. pag. 273. edit 1593. k Master Deering Lect. 15. vpon the Epistle to the Hebrewes l For he made this Psalme Heb. 4. 7. m Greg. Nazâ—an n Arist. o Gen. 18. 19. p 1 Cor. 9. 22. q Iosua 14 15. r Heb. 3. 13. s Esay 2. 3. Where t Psal. 139. 7. u Mat. 69. x Exod. 20. 24. y Mat. 18. 20. z Comment in locum a Mat. 22. 21. Si Caesar in Nummo quaerit imaginem suam Deus non quaerit in homine ImagineÌ„ suam Augustin eâ—ar â—uius Psalmi Whereto b Philip. 4. 4. c Coloss. 3. 16. d Tom. 8. fol. 730. Wherewith Comely gestures in the Church e Sum. conser pag. 27. f Augerius Busbequius legat Turcicae epist. 3. g Eloâ—im Psal. 8. 5. h Psal. 82. 6. i Coloss. 3. 5. k Philip. 3. 19. l Psalm 96. 5. m Heb. 1. 14. n Prou. 8. 15. o
faith Other Confessions as the Nicene and Athanasian are receiued of the Church not as new but rather as expositions of this old For as the foure Gospels are indeed but one Gospell so the three Creeds are in substance but one Creed And therefore I thought good in my passage thorow the whole Seruice booke to touch vpon it a little giuing you rather a briefe resolution then a full absolution thereof Obserue then in it the Title The Creed of the Apostles Text I belieue in God c. In the title note the Worke Creed Authors Apostles It is called in English Creed of the first word Credo as the Pater Noster is of the two formost words Our Father in other languages Symbolum the which hath three significations 1. A shot 2. A badge 3. A ring A shot because euery particular Apostle conferred his particular article to this spiritual banquet at least the whole doth arise out of their common writings 2. A badge For as a souldier is knowne in the field by his colours and coate to what Captaine he doth belong so the Christian is distinguished by this Creed from all vnbeleeuers and misbeleeuers In token hereof by good order of the Church wee stand vp at the Creed openly to manifest our faith and allegiance to Christ Iesus our Generall 3. A ring The mettall whereof is digged out of the rich mines of the Bible refined with the fire of Gods holie spirit and accurately framed by the blessed Apostles It is the very wedding ring wherewith the Minister in our Baptisme married vs vnto Christ when as in the publike congregation Christ for his part solemnely protested by the mouth of his Minister that he would be our God and we likewise vowed for our part by Godfathers and Godmothers that wee would bee his people The Creede then ought to be respected as the signet on our right hand and as the mariage Ring on our Loues finger Now for the authors it is said to be the Apostles as some thinke made by themselues after they had receiued the holy Ghost and that before they departed out of Ierusalem to preach the Gospell vnto all nations Anno Christi 44. Imperatoris Claudij 2. Iulij 15. Other that it is the Apostles as being consonant to their doctrine their 's for the matter but not for the manner All agree that it is the Gospels abrigement which Christ taught his Apostles the Apostles the Church and the Church hath deliuered vnto vs in all ages and therefore though it be not the scripture of God yet it is the word and truth of God of greater authoritie then other Ecclesiasticall traditions whether they be Confessions of particular Churches or writings of priuate men The Text. The text hath two parts Articles Assent Amen Articulus ab arctando Passiue quia quiddam est arctatum in se. Actiue quia alios arctat ad credenduÌ„ In the profession or whole bodie of articles two points are remarkable The Act Obiect of faith Act I beleeue Where note the Personalitie I. Formalitie of faith beleeue in Howsoeuer one must pray for another saying Our Father yet euery one must beleeue for himselfe I beleeue Habacuck 2. 4. See Gospell on S. Thomas day Formalitie Beleeue in For as Augustine and Lombard teach there is great difference betweene Credere deum to beleeue there is a God Credere deo to beleeue God Credere in deum to beleeue in God Multi mali many bad men yea the Diuell himselfe doth beleeue that there is a God but a Christian ought to beleeue in God that is Credendo amare credendo in eum ire credendo ei adhaerere Confessing God to be his God in whom he puts all his trust and confidence manifesting his faith in deedes as well as in words according to that of Irenaeus To beleeue is to doe as God will The matter or obiect of the Creede concerneth God Essentially in Name God Attributes Almighty Maker of heaueÌ„ and earth Personally Father Sonne Holy Ghost Church Concerning the name Augustine saith it is impossible that foure letters and two syllables Deus should containe him whom the heauen of heauens could not containe Dei nomen mirabile nomen super omne nomen sed sine nomâ—â—e For if all the land were paper and all the water inkeâ— euery plant a pen and euery other creature a readie writer yet they could not set downe the least peece of his great greatnes De Deo cum dicitur non potest dici No name can expresse his nature fully yet he doth vouchsafe to be praised in our words and by our mouthes or rather indeed by his owne words and owne spirit for he must be called and called vpon as he hath reuealed himself in Scripture where hee is knowne by the name Iehoua or God and therefore this name is not properly communicable to any creature though analogically giuen to many In God Not gods as the Nicene Creed in one God For God as Bernard said is vnissimus the most one si non est vnus non est either one or none Attributes Almightie Maker of Heauen Earth God is able to doe whatsoeuer he will and more then hee will too more by his absolute power then hee will by his actuall Matth. 3. 9. â—6 53. He can neither lie nor die Dicitur enim omnipotens faciendo quod vult non patiendo quod non vult Creator His almightines doth proue that he is God and the creation of the world that he is almighty Ierem. 10. 11. Let any make a world saith Augustine and hee shall bee God Angels men and diuels can make and vnmake some things but they cannot make them otherwise then of some kinde of matter which was before neither can they vnmake them but by changing them into some other thing which remaineth after Only God made all things of nothing and can at his good pleasure bring them againe to nothing Nothing but nothing had this Lord almightie whereof wherewith whereby to build this Citie Of heauen and earth And all that therein is Exod. 20. 11. Heauen is threefold where Soules are the glorious or heauen of heauens 1. Kings 18. 27. Fowles are the airy heaueÌ„ Gen. 1. 30. Stars are the firmament Gen. 1. 17. Earth containeth land and sea Psal. 24. 1. Nam omnipotens van eademque manus dei creaâ—â—t in coelo angelos in terra vermiculos non superior in illis non inferior in ist is Thus as one said almightie God is knowne ex postico tergo licâ—et non ex antica facie by his effects ad extra though not in his essence ad intra Seculum est speculum The creation of the world is a glasse wherein saith S. Paul wee may behold Gods eternall power and Maiestie which the diuine Poet paraphrastically The
in his hand Totum hoc saith Augustine fide tenemus oculis cordis intuemur dominus ascendit in coelum ascendat cum illo cor nostrum His bodie must bee contained in heauen vntill the time that all things are restored it cannot descend downe to vs we must ascend vp to it So Nicolaus Cabasila writes in his exposition of the Liturgie the Priest after some speech to the people doth erect their mindes and lift vp their thoughts and saith Sursum corda let vs thinke on things aboue not on things below They consent and say that they lift vp their hearts thither where their treasure is euen to heauen where Christ sits at the right hand of his Father Luke 2. 14. Glorie be to God on high THe Lords Supper is called an Eucharist because it is a thanksgiuing to God for giuing his Sonne to die for vs and therefore this Hymne is so fitly sung by men on earth at the commemoration of his death as it was by the quier of heauen at the celebration of his birth for our reconciliation and peace with God is ascribed in holy scripture to Christs passion especially Rom. 5. 10. Heb. 9. 12. 15. Some make three parts of this song which if you please call the Trebble Glory to God on high Busse Peace on earth Meane Good will toward meÌ„ Other haue diuided it into two The first concerning Gods glorie The second touching our good For peace on earth and good will toward men are both one because our peace with God is not from our good will toward him but altogether from his good will toward vs. It is God saith Paul that maketh in you both the will and the worke and therefore the Rhemish translation In earth peace to men of good will and the Romish Glosse that Christ brings no peace but to such as be of goodwill are insufficient and condemned euen by their owne mouth as we may reade in the Commentaries of Arboreus Caietan Iansenius Maldonatus vpon the place Concerning other scholiall or scholasticall obseruations vpon the text I referre the reader vnto Beauxamis Erasmus Caluin and other learned expositors especially to Iacobus Perez de Valentia who compiled a whole treatise on this Hymne It was first vsed in the Communion as it is thought by Thelesphorus a good man and a glorious Martyr anno 254. Iaâ—uar 5. That which followeth in our Communion book We praise thee we blesse thee was added by that famous Bishop Hilarie singing it first in his owne Church anno 340 and after brought into other Churches by Pope Symmachus aâ— 510 the Churches of Scotland vse the like forme of thankes at their Communion And therefore the Nouelist can mislike nothing in this Hymne but that which all other like most Antiquitie 2. Cor. 13. 13. The grace of our Lord Iesus Christ THe two fiends that torment vs are sinne and a bad conscience grace releaseth sinne peace doth quiet the conscience Paul therfore begins his epistles with grace and peace and the Church ends her deuotions either with the grace of our Lord Iesus Christ c. or with the peace of God which passeth all vnderstanding c. But because there can bee no peace with God except wee haue the grace of Christ first and chiefly Paul desireth grace then peace Rom. 1. 7. Grace be with you and peace Because I say grace comprehends in it euery good and perfect gift by which only we are whatsoeuer we are Paul doth not only begin but end his writings also with this one clause specially Grace be with you c. But aboue the rest the conclusion of this excellent epistle is most full and therefore worthilie receiued of our and other Churches as the fittest close to shut vp our publique prayers In it obserue Pauls affection towards the Corinthians amplified With Extention in regard of the Thing The grace of Christ the loue of God the communion of the holy Ghost Persons With you all Intention Amen The worke of our saluation is ascribed in our Election to the loue of the Father RedeÌ„ption to the grace of the Son Sanctification to the communion of the holy Ghost So S. Ambrose doth expound this text pithily Dilectio dei misit nobis Saluatorem Iesum cuius gratia saluati sumus vt possideamus hanc gratiaÌ„ communicatio facit spiritus sancti God the Father so loued the world that hee sent his only begotten Sonne to die for our sinnes and to rise againe for our iustification and God the Sonne from God the Father sent God the holy Ghost which crieth in our hearts Abba father applying to our comfort both the loue of God and the grace of our Lord Iesus Christ. The word God is vsed here personally not essentially for the Fathers on this text note the blessed Trinitie that God is Trinus in numero vnus in numine S. Hierom thinkes that Paul foreseeing the blasphemous Arrian heresie placed the second person in the first roome God the Son before God the Father Other affirme that the grace of Christ is named first because it concernes vs most For albeit the loue of God in it owne nature goe before the grace of our Lord Iesus Christ chusing vs before the foundation of the world Ephes. 1. 4 yet in our view the grace of our Lord Iesus Christ goeth before the loue of God Rom. 5. 10 We are reconciled vnto God by the death of his Sonne we feele the mercies of the one in the merits of the other It is a fruitfull obseruation of Martin Luther that Christian religion beginneth not at the highest as other religions doe but at the lowest it will haue vs to climbe vp to heauen by Iacobs ladder whose feete touch the very earth And therefore when thou art occupied in the matter of thy saluation setting aside all curious speculations of Gods vnsearchable counsels all cogitations of workes of traditions of Philosophie yea and of Gods law too runne straight to the manger embrace the little babe Christ in thine armes and behold him as hee was borne sucking growing vp conuersant among men teaching dying rising againe ascending aboue the heauens and hauing power aboue all things This sight will make thee shake off all terrors and errors as the Sunne driueth away the cloudes In a disputation with a Iew Turke Papist Heretike concerning Gods infinite wisedome Maiestie power imploy all thy wit and industrie to be so profound and subtill as thou canst but in the matter of Iustification wherein thou doest wrestle with the law sinne death and other spirituall enemies it is the best course to looke vpon no God but Christ incarnate and cloathed with thine owne nature to fixe thine eyes vpon the man Iesus only who setteth himselfe foorth vnto thee to be a Mediatour and saith Come vnto me all â—ee that labour and are heauie laden and I will refresh
humble comportment while they pray Magna cum Ceremonia attentione sacris suis intersunt Turcae nam si vel digito scalpant caput perisse sibi precationis fructum â—rbitrantur quid eâ—im si cum Bassis sermo tibi habendus ergo multo magis si cum Deo Thinke of this yee that forget God hee will not bee mocked his truth is eternall heauen and earth shall passe but not one â—ot of his word shall passe if an Angell from heauen or diuell on earth if any priuate spirit shall deliuer vnto you rules of behauiour in the Church contrarie to this Canon of Gods owne spirit let him be accursed Anathema Let vs sing let vs worship let vs who feare God and honour the King fall downe and kneele before the Lord our maker Thus much of Dauids exhortation to praise God The reasons why we should praise follow Set downe First briefly God is our Creator therefore let vs worship and fall downe and kneele before the Lord our maker vers 6. He is our Redeemer therefore let vs sing vnto the Lod let vs heartily reioyce in the strength of our saluation vers 1. Secondly more at large from his Mercies in generall vers 3. 4. 5. Iudgements For the Lord is a great God Most mightie almightie able to doe whatsoeuer he will and more then he will too See the Creed In himselfe so great that the heauen of heauens cannot containe him much lesse any barren braine inwombe him and therefore Dauid here being not able to set downe the least peece of his greatnes in the positiue degree comes to the comparatiue shewing what he is in comparison of other A great King aboue all gods As being more excellent and mightie then any thing or all things that haue the name of God Whether they be Gods in Title Angels in heauen Princes on earth Opinion As gold is the couetous mans god bellicheere the Epicures god an Idoll the superstitious maÌ„s god Now the Lord is the King of all gods in title for he made them of all gods in opinion for he can destroy them Angels are his messengers and Princes his ministers all power is of the Lord. The manner of getting kingdomes is not alwaies of God because it is sometime by wicked meanes yet the power it selfe is euer from God and therefore stiled in scripture the God of gods as the Wise man saith higher then the highest for religion and reason tell vs that of all creatures in heauen an Angell is the greatest of all things on earth an Emperour is the greatest but the Lord as you see is greater then the greatest as being absolute Creator of the one and maker of the other Quantus Deus est qui Deos facit How great a God is hee that makes gods yea marres them too at his pleasure surely this is a great God a great king aboue all gods And therfore in what estate soeuer thou be possesse thy soule with patience reioyce in God be strong in the Lord and in the power of his might feare no man no diuell no other god he y â— is greater theÌ„ al these shal be thy defence he will performe whatsoeuer in his word he did promise concerning this life the next In his hand are all the corners of the earth A reason to proue that God is a great King aboue all gods he is a great God because a king of gods and he is a King of gods because in his hand are all the corners of the world subiect to his power and prouidence The most mighty Monarch on earth is king as it were but of a molehill a Lord of some one angle but in Gods hand are all the corners of the earth and the strength of the hils i. of most puissant potentates in comparison of whoÌ„ al other are low valleyes I say the strength height of the hils are his Antichrist doth extoll himselfe aboue all that is called God and the Pope doth make himselfe Lord of Lords vsurping the whole world for his diocesse yea hee hath a triple kingdome according to his triple crowne Supernall extended to heauen in canonizing Saints Infernall extended to hell in freeing soules out of Purgatorie Terrestriall extended ouer the whole earth as being vniuersall Bishop of the Catholique Church But alas vaine man hee is but a â—ox in an hole many corners of the earth are not his England God be praised is not his Scotland Holland Denmarke not his a great part of France the greatest part of Germany none of his many thousands in Portugall Italy Spaine none of his the great Cham the Persian the Turke the least whereof is greater then himselfe none of his And albeit all the Kings of the earth should be drunken with his abomination yet should he bee pastor vniuersall of the Church but as the diuell is prince of the world not by his owne might but by others weakenesse as Saint Paul said He is our master to whom we giue our selues as seruants to obey So likewise the gods of the superstitious HeatheÌ„ haue not all the corners of the world for as themselues ingeniously confesse some were gods of y â— water only some of the wind some of corne some of fruite Nec omnia coÌ„memoro quia me piget quod illos non pudet As Heretikes haue so many Creeds as heads so the Gentiles as Prudentius obserued had so many things for their god as there were things y â— were good Quic quid humus pelagus coelum mirabile gignunt id duxâ—re Deos colles freta flumina flammas So that their god is not as our God euen our enemies being Iudges Other hold some parcels of the earth vnder him and some lay claime to the whole by vsurpation But all the corners of the world are his by right of creation as it followeth in the next verse The sea is his for hee made it An argument demonstratiue to shew that all the world is subiect to his power and therefore in the Creed after Almightie followeth instantly Maker of heauen and earth If any shall demaund why Dauid nameth heere first and principally the Sea before all other creatures answere may be giuen out of Plinie God who is wonderfull in all things is most wonderfully wonderfull in the Sea Whether we consider as Dauid elsewhere The 1. Situation of it 2. Motion 3. Innumerable creatures in it 4. Wonderfull art of sailing on it Yet God in the beginning made this vnruly foaming fuming beast and euer since ruled it at his becke for hee stilleth the raging of the Sea and the noise of his waues hee shutteth vp this barking curre in the channell as in a kennell he laieth vp the deepe as in a treasure house saying to the waters Hitherto shalt thou come but no further and here shall it stay thy proud waues
Psalme 18. 47. Matth. 22. 39. So that Zacharias here remembring a great benefit begins his Hymne with thanks Benedictus Dominus Hereby signifying that it is our first and chiefe duty to be thankfull to blesse God who doth so wonderfully blesse vs in all the changes and chances of this mortall life to say with Iob The Lord giueth and the Lord taketh blessed be the name of the Lord. God be praised and the Lord be blessed is the language of Canaan whereas vnthankfulnesse is the diuels text and the blasphemies of wicked men are Commentaries vpon it The Lord For as Aristoâ—le said Praise is onely vertues due but none is good except God Other are to be praised in him so faâ—re forth as they haue receiued any gift or good from him onely the Lord worthy to be praised in and for himselfe God of Israel So called in two respects first in regard of his loue towards them as being his peculiar incloser out of the Commons of the wholeworld Deut. 7. 6. Psalme 76. Esay 5. Secondly in regard of their seruice to him hee is God of other will they nill they Psal. 99. 1. The Lord is King be the people neuer so impatient he sitteth betweene the Cherubims be the earth neuer so vnâ—uiet but Israel willingly submitted her selfe to serue him cheerefully with all her heart The Diuell is prince of the world because the wicked of the world be ready to giue place to his suggestions but the Lord is God of Israel that is of all good men because they resist Satan and yeeld to his gouernment desiring daily that his kingdome may come and his will be done in earth as it is in heauen He doth vse this title rather then another in generall to describe the true God and to distinguish him from the gods of the Gentiles who were not gods but 〈…〉 that is Diuels as Euthymâ—â—s obserues In particular this title did best fit his occasion because Christ the redeemer of the world was promised vnto the Iewes Abraham and his seed for euer and therefore blessed be the Lord God of Israel Why First for promising then for performing The promises of God touching the Messias are twofold 1. Made by himselfe to Adam Abraham Isaac vers 72. 73. 2. Made by his seruants As he spake by the mouth of his holy Prophets which haue been since the world began vers 70. He spake The Prophet is but the voice God himselfe is the speaker as Iohn Baptist said I am the voice of him that crieth in the wildernesse By thâ— mouth In the singular number for albeit they were many yet they spake but one thing from one spirit as it were with one mouth Which haue been since the world began For all the Prophets haue foretold of these daies In the transfiguration Moses and Elias are said to talke with Christ signifying hereby saith Origen that the Law and the Prophets and the Gospell agree all in one And therefore Peter was vnwise to make three Tabernacles for one Holy Prophets holy by Place separated froÌ„ the prophane vulgar and consecrated to this high calling Grace for being hallowed and elected to this office they spake by the holy Ghost endued also with gifts of sanctification in so much that Prophets and holie men heretofore were voces conuertibiles as it is obserued out of the old Testament Gen. 20. 7. and new Luk. 7. 16. Ioh. 9. 17. This may teach the Prophets in our time to be walking Sermons Epistles and holy Gospels in all their cariage toward the people Praedicat viua voce qui praedicat vita voce He doth preach most that doth liue best As it is said of Iohn the Baptist Cum miraculum nullum fecerit perpetuum fuit ipse miraculum So a good man doth alway preach though hee neuer comes in pulpit Whereas such a Minister as is no where a Minister but in the Church is like Achitophel who set his house in order and then hanged himselfe The word preached is as Aarons rod if in the Preachers hand it is comely but if he cast it from him it will happily proue a Serpent That which God hath ioyned together let no man put asunder Holinesse and Prophecie O Lord indue thy Ministers with righteousnesse that thy chosen people may be ioyfull As God is mercifull in making so faithfull in keeping his promise for he visited and redeemed his people Visited In the better part for visitation in mercie not in iudgement as Psal. 8. 4. Gen. 21. 1. If Christ did visit vs in our person let vs visit him in his members All of vs are his stewards and the good things he hath lent vs are not our owne but his either the goods of the Church and so wee may not make them Impropriations or else the goods of the Common-wealth and wee may not inclose them He is the best subiect that is highest in the Subsidie booke so he the best Christian that is most forward in subsiaijs in helping his brethren with such gifts as God hath bestowed vpon him The whole world saith S. Iohn lieth in wickednes sicke very sicke vnto death All wickednesse is weaknes euery sinne is a sore Couetousnes an insatiable dropsie Pride a swelling tympanie Lasinesse the Gentlemans gout Christ therefore the great Physition of the world came to visit vs in this extremitie we did not send for him hee came of his owne loue to seeke and saue that which was lost It is a great kindnes for one neighbour to visit another in sicknes but a greater kindnes to watch and pray with the comfortlesse yet the greatest kindnesse of all is to helpe and heale him Euen so and much more then so Christ loued y e world he came not only to see it but to saue it not only to liue among men but also to die for men as to visite so to redeeme The Lord did endure the crosse that the seruant might enioy the crowne the Captaine descended into hell that the souldier might ascend into heauen the Physition did die that the patient might liue Bernard pithily Triplici morbo laborabat genus humanum principio medio fine idest natiuitate vita morte Venit Christus contra triplicem hunc morbum attulit triplex remediuÌ„ Natus est vixit mortuus est eius natiuitas purgauit nostram mors eius destruxit nostram vita eius instruxit nostram As S. Paul in two words He died for our sinnes and rose againe for our iustification that is saith Aquinas he died to remoue from vs all that which was euill and rose againe to giue vs all that which was good All is infolded in the word Redeeme the which as Interpreters obserue generally doth implie that wee are deliuered from the hands of all our enemies and they be principally foure The World Flesh.
spiritus Dei cum muliere coeat eique sobolis quaedam principia ingoneret 3. The Cerinthians Ebionits and Carpocratian Heretikes held that Christ was the naturall sonne of Ioseph verus merus hâ—mâ— Contrary to text Mat. 1. 25. Luk. 3. 23. See the Gospell Dom. 1. post Epiphan In his birth against Iouinian Durandus Vnto these that of Esay 7 is opposed Ecce 〈…〉 pariet filium The which words are to be construed in censu composito non diuiso scilicet integra permanâ—eâ—â— conceptura paritura nam quale signum vel prodigium esset vt quae fuit virgo conciperet corrupta pareret Hic si ratio quaeritur non erit mirabile Si poscitur exemplum non erit singulare Demus Deum aliquid posse quod nos fateamur inuestigare non posse Fides adsit nulla quaestio remanebit See the Gospell of the purification After his birth against the Old Heluidians New Antidicomarianits holding it a point of zeale to disgrace this holy Virgin whereas it is our dutie rather highly to reuerence her as being the Mother of our Lord a Prophetesse on earth a Saint in heauen as the Fathers vsually the window of heauen through which it pleased the light of the world to illuminate such as fit in darknesse and in the shadow of death Of such estimation in the Church that whereas the first generall Councell was assembled against Arrius to maintaine the honour of the Sonne and so by consequence of the Father The second against Macedonius to maintaine the honour of the holy Ghost The third was assembled against Nestorius to maintaine the dignitie of the blessed Virgin And therefore let not vs giue her too little though the Papists haue giuen her too much See Gospell on the Annunciation Passion Christs passion is set downe First summarily Suffered vnder Pontius Pilat Then particularly Crucified Dead Buried All which our Sauiour did not endure for himselfe but for vs. He was wounded for our transgressions and broken for our iniquities In me pro me doluit qui pro se nihil habuit quod doleret O Domine Iesu doles non tua sed vâ—laera mea He suffered for vs leauing vs an example that his passion might deliuer vs from sinne and his actions direct vs to vertue teaching patience humilitie obedience charitie Greater patience cannot bee found then for the author of life to suffer an ignominious death iniustly no greater humilitie then for the Lord of all Lords to submit himselfe to be crucified among theeues nor greater obedience then to be willing rather to die then not to fulfill the commandement of his Father nor greater charitie then to lose his life to saue his enemies For loue is more shewed in deedes then in words and more in suffering then in doing See Gospell on Sunday before Easter and Epistle 2. Sunday after Easter Nos immortalitate malè vsi sumus vt moreremur Christus mortalitate bene vsus vt viueremus Exaltation Note the Creeds order answerable to the Scripture For Christ first suffered and then entred into glorie Teaching vs hereby that we must first beare with him the Crosse before wee can weare with him the Crowne Christianus as Luther said is Crucianus As a lilie among the thornes so is my loue among the daughters Cant. 2. 2. Christs exaltation hath foure parts his 1. Triumph in hell 2. Resurrection 3. Ascension 4. Session I make Christs descending into hell a part of his aduancement rather then abasement because this generall Creed of the whole Church and the particular confession of our Church make it a distinct article following Christs Suffering Death Buriall and therfore cannot aptly be construed of his agonie in the garden before his death nor of his tortures on the Crosse at his death nor yet of his buriall after his death Ergo Credendum est Christum ad inferos in genere credibile ad inferos damnatorum in specie triumphandi gratia secundùm animans realiter localiter descendisse That as hee did ouercome the world on earth and death in the graue so likewise he did triumph ouer Satan in the courts of hell his owne kingdome For my owne part I rest my self in the iudgement of the Church wherein I liue and hold it enough to beleeue that Christ did so much and suffered so much as was sufficient for all efficient for me praying with the Greeke Fathers in their Liturgie By thine vnknowne sorrowes and sufferings felt by thee but not distinctly manifest to vs haue mercie on vs and saue vs. O gracelesse peeuishnes we scantly follow Christ to heauen albeit wee beleeue that he went for vs into hell Christs resurrection is the locke and key of all our Christian religion and faith on which all other articles hang. See the Gospell on S. Thomas and Easter day In Christs ascension 3. points obseruable Place Mount Oliuet Time When hee had taught his Disciples and while they beheld him Manner A cloud tooke him vp out of their sight Act 1. 9. See the Epistle for Ascension day Christs Session is set foorth by the Place Heauen that is Heauen of heauen Effect Comming to Iudgement To iudge the quick the dead Spiritually The good which liue with the spirituall life of grace The bad which are spiritually dead in sinne Corporally Because at that day most shall be dead and many shall be found aliue who in the twinckling of an eye shall suddenly be changed as S. Paul tels vs. Origen thinketh that the Priest had bels in the lower part of his roabe to put vs in minde of the end of the world Our good God hath prepared such things for vs as eye hath not seene neither eare hath heard neither came into mans heart Si in cor hominis non ascendit cor hominis illuc ascendat Seeing the Iudge shall come from heauen let vs before send thither our hearts to meete him and in the meane while thence to looke for him Philip. 3. 20. He hath said it who is truth it selfe Surely I come quickly Amen euen so come Lord Iesus I beleeue in the holy Ghost The Godhead of the Father is especially manifested in the Law the Godhead of the Sonne especially manifested in the Gospell the Godhead of the holy Ghost especially manifested in the Creed intimating so much in foure words as the whole Bible containes of this argument namely first that the holy Ghost is God otherwise we might not beleeue in him Secondly that hee is a distinct person from the Father and the Sonne I beleeue in the Father in the Sonne in the holy Ghost And thirdly that he proceedeth from the Father and the Sonne infolded in the Title holy Ghost For albeit the Father is holie the Sonne holie the Father a Spirit and the Sonne a Spirit
name Catholike my surname So Rome was England is a Catholike Church But it properly signifieth vniuersall as here because extended to all places and all times and all persons not only those who are now liuing but also those who haue been from the beginning and shall be to the end of the world So that to say the Roman Catholike Church is like the by-word of Kent and Christendome all one as to say the particular or the speciall generall Church From this naturall acception ariseth that other borowed as in the Creed of Athanasius Haec est fides Catholica that is quod vbique quod semper quod ab omnibus creditum est The Catholike faith is that which is taught all men Matth. 28. 19. Mark 16. 15. in all places Rom. 10. 18. at all times 2. Cor. 1. 19. And Psal. 119. Thy word O Lord indureth for euer and thy truth also from generation to generation Fides est vides in vs quae non vides an euidence of things not euident So that the Church we must beleeue is Catholike not sensible subiect to view but inuisible an object of faith Communion of Saints The Churches third propertie which expoundeth the two former I beleeue the Catholike Church to wit the communion of Saints If a communion then Catholike if Saints then holy This communion hath two parts fellowship Of the members with the head because euery Christian hath interest in all the benefits of Christ who is not a garden flower priuate for a few but the Rose of the field common to all and therefore S. Iude calles his grace the Common saluation Of the meÌ„bers one with another and it is either of the Liuing with the liuing Dead with the liuing As in the naturall body so in the Church Christs mysticall body there is a peâ—petuall sympathie betwen ethe parts if one member suffer all suffer with it if one be had in honour all reioice with it Martin Luther said well and wittâ—â—y that a Christian is a freeman and bound vnto none And againe that he is a diligent seruant and vassall vnto all Vere vir omnium hâ—rarum omnium operum omnium personarura becoming all things vnto all men that he may winne them vnto Christ. As that Antichristian in stile so the Christian is in deed Serâ—us seruorum Dei There is a knot of fellowship also betweene the dead Saints and the liuing They pray to God for our good in generall and we praise God for their good in particular I say we praise God in his Saints particularly for giuing Mary Peter Paul such eminent graces on earth and now such vnspeakable glory in heauen In affection and heart we conuerse with them alway desiring to be dissolued and to be with Christ. Remission of sinnes All of vs are borne in sinne orius damnati quam nati saith Bernard and after increasing we grow from euill to worse vntill our sinnes are remitted by Gods grace conueied vnto vs in the Church by his holy word and Sacraments it is a remission not a satisfaction a worke not of our merit but of Gods mercy who beholding vs in Christ reputes our sinnes as no sinnes I haue put away thy transgressioÌ„s as a cloud thy sins as a mist so remitted as if they neuer were committed Agaus Dâ—i qui tollit peccata mundi dimittendo quae facta sunt adiuuando ne fiant perducendo ad vitam vbi emnino fieri non possunt Sinnes in the plurall be they neuer so many for quantitie neuer so grieuous for qualitie Say not with Caiâ—e My sinne is greater then can be pardoned but with Paul All things worke for the best vnto them who loue God Remember saith Luther the speech of God to Rebecca Maior seruiet minori The greater shall serue the lesser Our spirituall enemies are stronger and our sinnes are greater then we yet they shall serue for our good the greater shall serue the lesser I beleeue the râ—mission of sinnes A very great benefit because this pardon is our soules life Where the wages of sin is death of Bodie which is the temporall Soule which is the â—â—â—rituall Body soule which is eternall death See the Epistle Dom. 7. post Trinit Resurrection of the bodie The whole Creed in grosse and euery parcell argueth a resuâ—rection as Erasmus aptly This one article is the Basis of all the rest for if there be a God almightie then hee is iust and if iust then another reckoning in another world where good men shall be rewarded and euill condignely punished If a Iesus Christ who is our Sauiour then hee must dissolue the workes of Satan which are sinne and death if an holy Ghost then all his hallowed temples who did glorifie him heere shall bee glorified of him hereafter If a Church which is holy then a remission of sinnes a resurrection of the bodie a life euerlasting that all such as haue been subiects in his kingdome of grace may likewise bee Saints in his kingdome of glory for as God is principium effectiuum in creatione refectiuum in redemptione so perfectiuum in retributione Life euerlasting The chiefe good and last end which we gaine by being in the Church All men on earth haue life but not euerlasting the damned in hell endure that which is euerlasting yet not a life but an eternall death as being perpetually tied vnto torments enforced euer to suffer that they would not neither can they doe any thing that they would only the Church elected by the Father redeemed by the Sonne sanctified by the holy Ghost shall enioy life euerlasting not by purchase or inheritance but by donation and franke almaine The spirituall hand which apprehends this deede of gift is faith and therefore begin well with I beleeue in God and continue well in being a member of his Holy Catholike Church and thou shalt be sure to end well with euerlasting life Amen Our assent to the Creed signifying hereby that all which we haue said is true and certaine O Lord increase our faith Ruth 2. 4. THe Nouelists haue censured this and other like Suffrages as short cuts or shreddings rather wishes then prayers A rude speech which sauoureth of the shop more then of the schoole for our Church imitated herein the meeke Publicane O God be mercifull to me a sinner and the good womaÌ„ of Cannan Haue mercie on me O Lord and deuout Bartiâ—â—us O sonne of Dauid take pitie on me These short shreddings and lists are of more value then their Northren broad cloath the which as wee see shrinkes in the wetting whereas our ancient custome hath continued in the Church aboue 1200 yeeres for Augustine writes epist. 121 that the ChristiaÌ„s of Egypt vsed in their Liturgy many prayers euery one of theÌ„ being very short raptim quodammodo
creatures on earth and in heauen too serue vs Heb. 1. 14. In chusing a master euery man will shun principally three sorts of men his Enemie Fellow Seruant He serueth his greatest enemie who serueth the Diuell his fellow who serueth the lust of his flesh his seruant who serueth the world It is a base seruice to serue the world for that is to become a vassall vnto our seruant It is an vncertaine seruice to serue the flesh this master is so cholericke so weake so sickly so fickle that we may looke euery day to be turned out of his doores and that which is worst of all he is least contented when he is most satisfied Like to the Spaâ—â—ard a bad seruant but a worse master It is an vnthriftie seruice to serue the Diuell all his wages is death the more seruice we doe him the worse is our estate But he that serues God hath the greatest Lord who is most able and the best Lord who is most willing to prefer his followers and therefore let vs say with Simeon and boast with Dauid O Lord I am thy seruant I am thy seruant See the Epistle on Simons and Iudes day Depart Here first note the soules immortalitie Death is not exitus but transitus not obitus but abitus not a dying but a departing a transmigration and exodus out of our earthly pilgrimage vnto our heauenly home Fratres mortui non sunt amissi sed praemissi profectio est quam pâ—tas mortem A passage from the valley of death vnto the land of the liuing Dauid said of his dead child I shall goe to him but he shall not returne to mee Christ confirmes this Haue you not read what is spoken of God saying I am the God of Abraham and the God of Isack and the God of Iacob Now God saith Christ is not the God of the dead but of the liuing Abraham then is aliue Isack aliue Iacob aliue they cannot be said truly dead but as Simeon here departed The two receptacles of all soules after this life Hell and Heauen infallibly demonstrate this point Lazarus dieth and his soule is presently conueied by blessed Angels vnto the bosome of Abraham vnhappy Diues dieth and his soule is setcht and snatcht away by foule fiends vnto the bottomlesse pit of hell As Gods eternall decrees haue an end without a beginning so the soules of men haue a beginning without an end The soule and body part for a time but they shall meete againe to receiue an irrâ—uocable doome either of Come yee blessed or Goe ye cursed Secondly note that dying is the loosing of our soule from her bonds and fetters our flesh is a sinke of sinne the prison of the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui gloriatur in viribus corporis gloriatur in viribus carceris And therefore when Plato saw one of his schoole was a little too curious in pampering his body said wittily What do you meane to make your prison so strong So that a soule departed is set at libertie like a bird that is escaped out of a cage The world is so full of euils as that to write them all would require another world so great as it selfe Initium vitae caecitas obliuio possidet progressum labor dolor exitum error omnia Childhood is a foolish simplicitie youth a rash heate manhood a carking carefulnesse old age a noisome languishing Diu viuendo portant funera sua quasi sepulchra dealbata plena sunt ossibus mortuorum It may bee said of an old man as Bias of the Marriner Nec inter viuos nec inter mortuos and as Plutarch of Sardanapalus and S. Paul of a widow liuing in pleasure that he is dead and buried euen while hee liueth and so passing from age to age we passe from euill to euill it is but one waue driuing another vntill we arriue at the hauen of death Epictetus spake more like a Diuine then a Philosopher Homo calamitatis fabula infoelicitatis tabula Though a King by warre or wile should conquer all the proud earth yet hee gets but a needles point a mote a mite a nit a nothing So that while we striue for things of this world wee fight as it were like children for pins and points And therefore Paul desired to be loosed and to be with Christ and 〈◊〉 as some Diâ—â—nes obserue praieth here to be dismissed as Ambrose doth read Dimitte Lord let loose Cyprian and Origen dimâ—â—tes in the future as if he should say Now Lord I hope thou wilâ— suffer me to depart Howsoeuer the word in the present imports that death is a goale-deliuery Nunc dimiâ—â—isseruum Now Lord thou settest free thy seruant as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed Act. 16. 35. Luke 23. 17. Nam quid longa dies nobis nisâ— longa dolorum Colluuies longs patientia carceris aets In peace There are three kinds of peace Externall Internall Etâ—rnall Peace of World Mind God Or more plainly peace between Man and man God and man Man and himselfe The last kind is meant here though assuredly Simeon had all three for our peace with God and so farre as is possible loue toward all men breedes in vs a third peace the which is the contentation of our minde and peace of conscience for which euery man ought to labour all his life but at his death especially that comfortably departing he may sing with old Simeon Lord now lettest c. I know many men haue died discontent and rauing without any sentiment of this comfortable peace to mans imagination and yet notwithstanding were doubtlesse Gods elect children For as Augustine many works of God concerning our saluation are done in and by their contraries In the creation all things were made not of something but of nothing cleane contrary to the course of nature In the worke of redemption he doth giue life not by life but by death and that a most accursed death Optimum fecit instrumentum vitae quod erat pessimum mortis genus In our effectuall vocation he calles vs by the Gospell vnto the Iewes a stumbling block vnto the world meere foolishnes in reason more likely to driue men from God then to winne and wooe men to God And when it is his pleasure that any should depend vpon his goodnesse and prouidence he makes them feele his anger and to be nothing in themselues that they may relie altogether vpon him And thus happily the child of God through many tribulations and to our thinking through the gulfe of desperation enters into the kingdome of heauen The loue of God is like a Sea into which when a man is cast he neither seeth banke nor feeleth bottome For there is a two-fold presence of God in his children 1. Felt and perceiued 2. Secret and vnknowne Sometime God
The word originall signifieth rather fauour then pitie because pitie is shewed onely in aduersitie not in prosperitie whereas fauour in both and therefore the vulgar Latine Deus misereatur happily not so sufficient as Deus faueat Be fauorable O Lord and so mercifull as to blesse vs that is not only to deliuer vs from euill but also to giue whatsoeuer is good In more particular Shew vs the light of thy countenance Euery man doth desire blessing but the good man only this blessing all other are blessings of the left hand common to the wicked with the godly but this a blessing of the right hand which only belongs vnto Gods elect God lookes on the reprobate like an angry Iudge with a cloudie countenance but beholds all his adopted children in Christ as a mercifull father with a gratious aspect Shew vs thy countenance that is indue vs with true knowledge of thy word and a liuely faith in thy Sonne which is thine owne image and countenance where we may learne to confesse with Paul that all other things are but losse in comparison of the superexcellent knowledge of Christ Iesus for it is eternall life to know God and whom he hath sent Iesus Christ. That thy way may be knowne As light so the participation of Gods light is communicatiue we must not pray for our selues alone but for all other that Gods way may be known vpon earth and his sauing health among all nations Thy way that is thy will thy word thy works Gods will must be knowne on earth that it may be done on earth as it is in heauen Except we know our Masters will how shall we do it Ergo first pray with Dauid here Let thy way be knowne vpon earth and then let all the people praise thee Gods will is reuealed in his word and his word is his way wherein we must walke turning neither to the right hand nor to the left or thy way that is thy works as Dauid elsewhere Psalm 25. 9. All the waies of the Lord are mercie and truth Or as other most fitly Thy way that is thy Christ Thy sauing health that is thy Iesus for I am the way saith our Sauiour Iohn 14. 6. No man commeth to the Father but by me wherefore let thy sonne be knowne vpon earth thy Iesus among all nations At this time God was knowne in Iurie but saith Hierome Gods way was vnknowne his sonne was not as yet manifested in the flesh this as Paul speakes was his wisedome but now reuealed as S. Iohn in his first epistle Wee haue heard wee haue seene with our eyes and our haâ—ds haue handled of the word of life Blessed eyes happie eares for I tell you many Prophâ—â—â— and Kings haue desired to see the things which you see and haue not seene them and to heare the things which you heare and haue not heard them Let the people praise thee Marke the sweete order of the blessed Spiâ—it first mercie then knowledge last of all praising of God We cannot see his countenance except he be mercifull vnto vs and wee cannot praise him except his way be knowne vpon earth his mercie breeds knowledge his knowledge praise Wee must praise God alway for all things Ephes. 5. 20. but especially for his sauing health among all nations And this is the true reason why the Church in her Liturgie doth vse so many Hymnes and giue so much thanks vnto God for the redemption of the world Wherein assuredly she did imitate the blessed Apostles in composing the Creed the greatest part whereof as hath been noted is spent in the doctrine which concerneth our Sauiour Christ. Let all the people Some mislike the Letanie for that it hath a petition for all men and all people yet wee haue both a precept and a precedent out of Gods owne booke the Commandement is 1. Tim. 2. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The practise of Gods Church is apparent in this place let the people let all the people which the Psalmographer vttered from the spirit of God as the mouth of God and therefore let men construe the Church as the Scripture when as the Church doth speake Scripture lest they wipe out of the Bible many good lessons as Tertulli in said of Marcion if not with a spunge yet with a peeuish and ouerthwart interpretation And heere let the Nouelist also remember that both our English reformers and the Churches of Scotland vse the same petition for all men in their prayers after the Sermon O let the nations reioyce and be glad It is obserued to good purpose that this clause is inserted fitly between that doubled exclamation Let the people praise thee because none can praise God well except they doe it heartily with ioy and gladnesse For as the Lord loues a cheerefull giuer so likewise a cheerefull thanksgiuer God is terrible to the wicked but a God of gladnesse to such as haue seene the light of his countenance for being reconciled vnto God they haue such inward ioy and peace that it passeth all vnderstanding For thou shalt iudge the folke righteously The Psalmist here may seeme to contradict himselfe for if mercie make men reioyce then iudgement occasioneth men to tremble Answere is made that all such as haue knowne the waies of the Lord and reioyce in the strength of his saluation all such as haue the pardon of their sinnes assured and sealed feare not that dreadfull assise because they know the Iudge is their aduocate Or as Hierome let all nations reioyce because God doth iudge righteously being the God of the Gentiles as well as of the Iewes Acts 10. 34. Or let all nations reioyce because God doth gouerne all nations that whereas heretofore they wandred in the fond imaginations of their owne hearts in wrie waies in by-waies now they are directed by the spirit of truth to walke in Gods high way which leades vnto the celestiall Ierusalem now they shall know Christ the way the truth and the life For iudging is vsed often for ruling 1. Sam. 7. 15. 2. Cor. 1. 10. So Dauid here doth expound himselfe Thou shalt iudge that is thou shalt gouerne the nations Vpon earth Not excluding things aboue but openly meeting with their impietie who think God careth not for the things below for Epicurus in old time so taught Epicures in our time so liue as if almightie God did not marke what were done well or ill vpon earth O yee fooles when will ye vnderstand He that planted the eare shall he not heare or he that made the eye shall he not see Totus oculus est quia omnia videt totus manus est quia omnia operatur totus pes est quia vbique est as Seneca like a Diuine Prope à te est Deus