ibidem Romanists hold that the written word is only milke for babes in Christ and infants in Diuinitie which are the simple sort of people but vnwritten traditions are strong meat for the learned Their answere to the cited text out of Deuteronomie Ye shall adde nothing c. is manifold First z Bellar. vbi sup cap. 10. that it may be so well vnderstood of the word vnwritten as written because Moses saith Hearken vnto the lawes which I teach and command and not vnto the words I write But this euasion is idle seeing it is apparent that these very words are as a preface to a long exposition of the law written ergo to be construed of the written word only Againe wee say that euery word of the Law was written in the booke of the Law for so the a Deut. 31.24 text plainly When Moses had made an end of writing the words of this law in a booke till he had finished them then hee commanded the Leuites which bare the Arke of the Couenant of the Lord saying take the book of this law and put it in the side of the Arke c. and therefore that which is set downe by Moses Deut. 27.26 Cursed be he that continueth not in all the words of this law to do them is thus related by Paul Galath 3.10 Cursed is euery one that continueth not in all things that are written in the booke of the law to do them Hereby shewing that all the words of the law were written in the booke of the law and nothing left vnwritten that was any part or parcell thereof And the Lord giuing directions vnto Iosua that he should obserue the whole law which his seruant Moses had commanded addeth in fine b Iosua 1.8 Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therein Their c Bellar. vbi sup second shift is God himselfe did adde to his law ergo we may likewise adde to his Scriptures After Moses had vttered the words ye shall neither adde to nor take fro c. the Prophets were added to the Law and the Gospell vnto both Our answere to this obiection is threefold 1. Moses did not say God shall not adde but yee shall not adde The Lord of the law is aboue the law but all of vs are vnder the law the Soueraigne may dispense with his law but the seruant must obey his law 2. The bookes added by God agreed with the law for the Chronicles and Psalms and Prophets adde no point of doctrine thereto but are rather expositions and Commentaries vpon the law shewing the meaning and practise thereof And touching the new Testament as the law was an hidden Gospell euen so the Gospell is a reuealed law Concinunt noua veteribus vetera nouis saith d In Psal 49. Augustine The two Testaments are like the Seraphims Esa 6.3 crying each to other one and the same thing and therefore e Mat. 17.4 Peter was vnwise to make three tabernacles in mount Tabor one for Moses another for Elias and a third for Christ because the Law the Prophets and the Gospell accord all in one differing onely in circumstance but not in substance If a man quoth f Epist 5. Marcellin 49. Deo grat ad quaest 3. Augustine vse one kind of prayer in the morning and another at night hee neither changeth his God nor his religion if one bid thee good morrow before dinner and good night after supper he doth not alter his good will or wish but onely his forme of saluting so the Sacraments of the Gospell and the sacrifices of the Law point out one and the same Sauiour which is Christ the Lord. Thus al added by God vnto his Law was nothing else but an explanation of his Law but Popish traditions and additions are contrary to the word not expositions but oppositions rather destructions then constructions of it as their inuocation of Saints creeping vnto crosses auricular Confession Indulgences Purgatorie prayers for the dead denying mariage to Priests and the like the which are so dissonant to Gods holy Law that they be g 1. Tim. 4.1 doctrines of diuels 3. Though almighty God added vnto his law yet that part of his Scripture was omni-sufficient for his seruants at that time and therefore seeing now the whole is written it ought to be receiued as an absolute Canon for all times a common treasure-house of all instructions appertaining either to the reforming of our manners or informing of our faith So reuerend h Lib. 3. cap. 1. Irenaeus i Hom. 25. in Mat. Origen k Hexam lib. 3. cap. 3. de vocat gent. lib. 2. cap. 3. Ambrose l Cont. lit petil lib. 3. cap. 6. Augustine and m apud Dr. Morton Appeale lib. 2. cap. 25. sect 11. other of the most ancient Fathers account it And so many learned Papists acknowledge when as we treat of God nothing may be said as Aquine doth aduise part 1. quest 36. art 2. but what is found in the Scriptures If we seeke to confute blasphemous Heretickes there is no other way saith n In Luc. 1. praefat Stella then by Scriptures If wee will examine the differences of Churches and so discerne the true from the false the only meanes as their Iesuit o Com. in Rom. in proem part 3. disp 3. Salmeron telleth vs is by the Scriptures In briefe what can any Protestant say more for the Scriptures prerogatiue then to professe that which their bishop p Art 37. aduersus Lutherum fol. 222. Roffensis hath openly confessed that the holy Scripture is Conclaue quoddam omnium veritatum qua Christianis scitu necessariae sunt a conclaue of all necessary Christian truth As the word of God in it selfe is a perfect and vndefiled law so likewise making other perfect It conuerteth the soule and giueth wisedome to the simple The secretaries of nature tell vs that in the life naturall our heart is the first in liuing and last in dying euen so in the life spirituall our heart is conuerted first and then all other members haue their proportionable perfection And therefore q Psal 51.10 Dauid prayeth O Lord create in mee a new heart Almighty God requires that wee r Rom. 10.10 beleeue with our heart and Å¿ Luk. 10.27 loue with our heart and performe euery good deed with our heart Sonne giue me thine heart Prou. 23.26 If wee can once truely professe with the t Psal 108.1 Psalmist O God my heart is ready my heart is ready u Psal 103.1 praise the Lord O my soule c. Then all that is either without vs or about vs instantly will do the same Then our feete will bee ready to runne in his waies our eyes readie to waite vpon his will our eares ready to heare his word our hands ready
and his angels The spirituall enemies of Christ and his Church are Satan and all his complices sinne torment of conscience malediction of the law death hell ouer all which our blessed Sauiour n Coloss 2.15 triumphed openly For in dying hee did ouercome death and in rising againe from the dead hee made the graue his foot-stoole saying o Hos 13.14 O death I will be thy death O graue I will be thy destruction Now beloued his conquest is our victory for hee did ouercome the world for vs and the diuell for vs and death for vs. Hee was wounded for our p Esay 53.5 transgressions and broken for our iniquities his name is q Ier. 23.6 the Lord our righteousnesse he therefore died for our sinnes and rose againe for our Iustification Hee deliuered vs out of the hands of all our enemies that we might serue him all the daies of our life without feare As for our sins hee saith Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy faults r Esay 1.18 Alebeit they were like Crimosin they shall be made white as snow though they were red as Scarlet they shall be like wooll the blood of Iesus Christ cleanseth vs from all sinne 1. Ioh. 1.7 Hee redeemed vs from the curse of the law when he was made a curse for vs Galath 3.13 He put out that hand-hand-writing of ordinances against vs he cancelled that obligation and tooke it out of the way fastening it vpon his Crosse Coloss 2.14 Concerning torment of conscience being iustified by faith we haue peace toward God through Iesus Christ our Lord Rom. 5.1 Lastly touching death and hell he Å¿ Esay 25.8 destroyes death for euer and wipes away the teares from the faces of all his people that they may triumph in the words of t 1. Cor. 15.55 Paul O death where is thy sting O graue where is thy victory the sting of death is sinne and the strength of sin is the law but thankes be to God that hath giuen vs victory through our Lord Iesus Christ He that beleeueth in the Lord Iesus hath u Ioh. 17.3 eternall life neither shall he taste of the x Apocal. 20.6 second death If God then be with vs who can bee against vs If the Lord haue said vnto my Lord sit on my right hand vntill I haue made thine enemies thy foot-stoole What need I feare what either man or Angell or diuell is able to doe against me My Iesus is a y Esay 25.4 refuge against the tempest and a shadow against the heate a z Psalm 46.1 present help in al my tribulation trouble a Rom. 8.33 Who shal lay any thing to my charge seeing it is God that iustifieth and who shall condemne seeing Christ which is dead yea rather which is risen againe sitteth at the right hand of God and maketh intercession for vs daily b Mat. 28.20 Hee saith I am with you till the end and then hee will say vnto vs in the end Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundation of the world The Lord shall send the rod of thy power out of Sion A c Plutarch in the life of Caesar Captaine sent from Caesar vnto the Senators of Rome to sue for the prolonging of his gouernment abroad vnderstanding as hee stood at the Counsell-chamber doore that they would not condescend to his desire clapping his hand vpon the pummell of his sword Well said he seeing you will not grant it him this shall giue it him So when the Citizens of Messana despising Pompei's iuris-diction alleaged ancient orders and priuiledges of the Romans in old time granted vnto their town Pompei did answere them in choller as Plutarch relates in his life What do you prattle to vs of your law that haue our swords by our sides So d Caluino turcis lib. 1. cap. 4. Mahumet dissolueth all arguments by the sword in e Vbertas solieta tract de causis magnitud imperij Turcici his kingdome no man is aduanced vnto places of any great worth or worship but the souldior the f Augerius Busbequius legat Turcic epist 1. left hand among the Turks is accounted most honourable because the sword hangs on that side So Tyrants and Potentates of the world end all their quarrels and make their enemies their footstoole by the sword But the scepter of Christs kingdome is not a sword of steele but a sword of the spirit hee ruleth in the middest of his enemies and subdueth a people to himselfe not by the sword but by the g Melancthon Tileman Vatablus Agellius word for the Gospell is the power of his arme to saluation Rom. 1.16 casting downe holds and imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought vnto the obedience of Christ 2. Cor. 10.5 And the Lord is said here to send the rod of his power out of Sion according to the prophecies of h Cap. 2. vers 3. Isaiah and i Cap. 4. vers 2. Micah the law shall goe forth of Sion and the word of the Lord from Hierusalem The blessed Apostles as wee reade Act. 2. receiued the gifts of the holy Ghost at Hierusalem and exercised also these gifts of vtterance first in Hierusalem It is true that their k Rom. 10.18 sound went out through all the earth and their words vnto the ends of the world and that they did execute their commission in preaching vnto l Mark 16.15 euery creature but yet according to their masters iniunction Luk. 24.47 they began at Hierusalem So Paul and Barnabas told the Iewes Act. 13.46 It was necessary that the word of God should first haue been spoken vnto you but seeing yee put it from you and iudge your selues vnworthie of euerlasting life loe wee turne to the Gentiles Heere then is a pregnant text to proue that the Gospel is not the word of m 1. Thess 2.13 man but the wisdome of n 1. Cor. 2.7 God and o Ephes 6.17 sword of his spirit for that it is agreeable to the predictions of all his holy Prophets euer since the world began Againe p Tileman in loc this euidence confutes the Iewes obstinately denying that the promised Messias is come His word commeth out of Sion hee must according to this prophecie begin his spirituall kingdome in Hierusalem euen while the Iewes Common-wealth and religion is standing for the scepter shall not depart from Iuda nor a law-giuer betweene his feet vntill Shilo come the people shall be gathered vnto him Gen. 49.10 But alas Hierusalem hath a long time been made leuell with the q Luk. 19.44 ground r Lament 1.1 she that was great among the Nations and Princesse among the Prouinces is now made tributarie Barbarus has segetes the Lord hath so darkened
Iewes hallowed their Sabbath vpon the seuenth day which is the last day of the week So that Easter day is the Sabbath of Sabbaths an high and holy day from which euery other Sunday hath his name being so called because the sun of righteousnesse arose from the dead vpon this day This day is the Lords day the day which himselfe made so good a day that all his true seruants euer since haue reioyced in it and sanctified their Sabbath on it u Eoban Hessus Haec est illa Dies toti celebrabilis orbi Quem facit proprio signat honore Deus The reasons why we should this day reioyce so much are manifold but they may be reduced all vnto two principall heads A motion from euill Promotion in good Christ on this day rising from the dead ouercame the diuell which is the authour of death and the graue which is the prison of death and sinne which is the x Cor. 15.56 sting of death and the Law which is the strength of the sting of death and all this he did for vs men and our saluation The diuell which is the Prince of y Ephes 6.12 darknesse had no part in the sunne of righteousnesse Christ therefore being z Luke 11.22 stronger then he came vpon him and ouercame him he tooke from him all his armour wherein he trusted and diuided his spoyles and cast him out of his hold that he might haue no part in vs or power ouer vs. As a Ser. de quadruplici debito Bernard sweetly Fortitudo Diaboli per redemptoris vulnera traducta deducta ad nihilum in the words of Saint Paul The God of peace shall tread downe Sathan vnder your feet Rom. 16.20 So he who was aboue the Law was made b Gal. 4.4 vnder the Law that he might redeeme those which are vnder the Law that hee might put out the hand-hand-writing of ordinances that was against vs and fasten it vpon his Crosse Coloss 2.14 So hee who knew no sinne made himselfe to be sinne for vs that we should be made the righteousnesse of God in him 2. Cor. 5.21 He was wounded 〈◊〉 our transgressions and broken for our iniquities Esa 53.5 If the tormentours of Christ should aske now as they did once Luk. 22.64 Who is he that smote thee we may quickly become Prophets and answere for him our sinnes smote him euery one of vs might ingeniously confesse with c Ionas 1.12 Ionas for my sake this great tempest is vpon thee sweet Iesus He triumphed ouer hell and the graue for vs also for as for himselfe it was impossible that the Lord of d Acts 3.15 life should be holden of death Acts 2.24 Wherefore let vs say with Saint e 1. Cor. 15.55 Paul O death where is thy sting O graue where is thy victory the sting of death is sinne and the strength of sinne is the Law but thankes bee to God which hath giuen vs victory through our Lord Iesus Christ And let vs heartily sing with our Prophet Easter is the day which the Lord hath made wee will be ioyfull and glad in it f Bonauēt in loc Some Diuines affirme that the yeere wherein our blessed Sauiour arose from the dead should according to the Law haue been the yeere of Iubile wherein g Leuit. 25.10 liberty was proclaimed in the Land to all the inhabitants thereof euery man returned to his possession and family debts were released and oppressions abated And surely the Iubilees in old time were h Dr. Incognit figures of the ioyes in this acceptable time for by the resurrection of Christ euery true beleeuer is set free from the hands of all his enemies his trespasses are forgiuen and he is restored againe to his interest in that heauenly possession and immortall inheritance which he lost in the transgression of his great grandfather Adam The redemption of Christ is a yeere of Iubile the resurrection of Christ is the chiefe day in the yeere Let vs therefore reioyce for it and be glad in it Dauid saith i Psal 41.11 elsewhere By this O Lord I know thou fauourest me that mine enemy doth not triumph against me k 2. Sam. 22.41 Thou hast giuen vnto me the necks of my foes that I might break them as smal as the dust of the earth and tread them flat as the clay in the street That which hee speaketh of his temporall enemies opposing him in obtaining of an earthly kingdome we may well apply to the spirituall hindering vs in our way to the kingdome of heauen O Lord our strength and redeemer thou hast on this day l Gen. 3.15 broken the serpents head and vtterly confounded all such as hate vs. On this day thou diddest laugh them to scorne and haue them in derision Psalm 2.4 and therefore we will in memoriall of this one day sing thy mercies all the dayes of our life sounding foorth vnto the worlds end This is the day this is thy day which thou Lord hast made wee will reioyce and be glad in it Concerning our promotion in good the resurrection of Christ is a proofe of our iustification a meanes of our sanctification a demonstration of our resurrection First it proueth our iustification according to that of Paul Rom. 4.25 He was giuen to death for our sinnes and is risen againe from the dead for our iustification See the Gospell on S. Thomas day Secondly the resurrection of Christ is a notable meanes to worke inward sanctification as Saint Peter teacheth in 1. Epistle 1. Chap. 3. Verse God hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead And Saint m Rom. 6.4.5 Paul As Christ was raised vp from the dead by the glory of his Father so we should also walke in newnesse of life For if we be grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Which words import n Aquin. Aretius Marlorat that as the graft groweth in the stocke and is become one body with it euen so the faithfull haue their liuing and spirituall being in Christ As he by the power of his owne Godhead freed his manhood from death and from the guilt of our sin so doth he likewise free those that are knit vnto him by the bond of one spirit from the corruption of their natures in which they are dead that they may liue vnto God o Raymund de Sabunde Theolog natural tit 277. In the naturall body the head is the fountaine of all motion and sense for the hands and the feet moue by that power which is by sundry nerues deriued from the head and dispersed among the members And so it is in Christs mystical body the Church hee is the head and fountaine of life spirituall and p Perkins exposit Creed art Christ resur that very power of his Godhead whereby he raised vp himselfe when
parmensis Genebrardus in loc that is they make men declare the glory of God by their admirable structure motions and influence Now the preaching of the heauens is wonderfull in n Bellar. in loc three respects 1. As preaching all the night and all the day without intermission vers 2. One day telleth another and one night certifieth another 2. As preaching in euery kinde of language vers 3. There is neither speech nor language but their voyces are heard among them 3. As preaching in euery part of the world and in euery parish of euery part and in euery place of euery parish vers 4. Their sound is gone into all lands and their words into the ends of the world They bee diligent Pastors as preaching at all times and learned Pastors as preaching in all tongues and Catholike Pastors as preaching in all townes Let vs not then in this Vniuersitie where the voyces of so many great Doctors are heard bee like to trewants in other schooles who gaze so much vpon the babies and guilded couer and painted margent of their book that they neglect the text and lesson it selfe This booke is Gods Primer as it were for al sorts of people but he hath another booke proper only for his domesticall auditorie the Church o Psal 147.19 Hee sheweth his word vnto Iacob his statutes and ordinances vnto Israel hee hath not dealt so with any nation neither haue the heathen knowledge of his lawes Heathen men read in his Primer but Christian men are well acquainted with his Bible The Primer is a good booke but it is imperfect for after a man hath learned it hee must learne more but the law of the Lord p Bucer Tileman Caluin in loc that is the body of the holy Scriptures is a most absolute Canon of all doctrines appertaining either to faith or good manners it is a perfit law conuerting the soule giuing wisedome to the simple sure pure righteous and reioycing the heart c. But before wee treate of that part let vs examine the mysticall exposition of this part of the Psalme being guided hereunto by the spirit of God Rom. 10.18 and by the direction of our Church accommodating this text to this time Allegorically then is meant by heauens generally the q August exposit 2. in loc Bellarm. de Sacramentis in genere lib. 1. cap. 25. Saints especially the blessed r August exposit 1. in loc Euangelists and ſ Hierome Melanct. Strigelius Apostles A good man and a true Christian is not only Gods house Heb. 3.16 but also Gods heauen as S. Augustine expounds the words of Christ Our Father which art in heauen that is dwelling not in the materiall heauen only but in the mysticall heauen also to wit in holy men of heauenly conuersation hauing their affections set on things which are aboue Coloss 3.2 These kind of heauens declare the glorie of God in their workes as much and more then in their words euer t Philip. 2.15 shining as lights in the world u Oecumen apud Bellar. vbi sup their whole life being nothing else but a perpetuall sermon as it were to their neighbours and so they declare Gods glorie for that other seeing their good deedes are thereby moued to glorifie our Father which is in heauen More particularly the blessed Euangelists and Apostles annunciat Gods glory the Gospell is Gods throne x Caluin epist dedit Harmon wherein his Maiestie rideth as in a chariot and the foure wheeles of this chariot are the foure Euangelists and therefore this firmament sheweth Christs handy-worke because the written Gospell is a tract of all that Iesus did and taught Acts 1.1 and the blessed Apostles in preaching the Gospell haue likewise declared Gods glorie for in teaching that men are y Rom. 3.24 freely iustified by grace what doe they but annunciat the z Ephes 3.16 riches of his glorie The Gospell is the power of God vnto saluation and if thou beest hereby saued it is not thine but Gods glorie Wherefore sing with heauens hoste on this day a Luke 2.14 Glorie be to God on high and with holy b Psal 115.1 Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy mercies and truths sake c Turrecremat Or the Apostles declare Christs glorie in preaching that he was and is equall with God as being the character of his person and brightnesse of his glorie Heb. 1.3 and they shew Christs handy worke in relating all hee said and did and suffered for vs men and our saluation from his Cradle to his Crosse and afterward from his Crosse to his Crowne These were the Trumpetors of his Gospel and as it were the d August ep 89. bel-weathers of his flocke whose sound is gone out into all lands and their words into the ends of the world as S. Paul interprets our text Rom. 10.18 There is neither speech nor language but their voyces are heard among thē e Euseb hist lib. 3. cap. 1. Andrew preached in Scythia Thomas in Parthia Iohn in Asia f 1. Pet. 1.1 Peter to the dispersed Iewes throughout Pontus Galatia Cappadocia Asia Bithynia g Socrates hist lib. 1. cap. 15. Bartholmew in India Matthew in Aethiopia for as h Catalog gloriae mundi part 3. considerat 29. Cassanaeus reports Aethiopiam nigram doctrina fidei fecit candidam In England as by tradition wee haue receiued i Niceph. lib. 2. cap. 40. Simon Zelotes first preached the Gospell and k Capgraue in Catalog sanct Angl. Magdeburg epist praefix Gent. 4. Ioseph of Arimathea built a religious house for Professors in Glascenbury Saint Paul howsoeuer he was not one of the twelue yet hee laboured more abundantly then they all 1. Cor. 15.10 he declared the glorie of God in l Galat. 1. Arabia Syria Cilicia m Acts 13. Antiochia Seleucia Cyprus n Acts 14. Lycaonia Lystra o Acts 17. Athens p Acts 20. Corinth Troas In a word he made the Gospell of Christ abound in euery place from Hierusalem vnto Illyricum as himselfe witnesseth of himselfe Rom. 15.19 hee was a chosen vessell of the Lord to beare his name before the Gentiles and Kings and the Children of Israel Acts 9.15 Thus all the Saints in generall the foure Euangelists and twelue Apostles and euery sound Preacher of the Gospell in particular annunciat the glorie of God But what is the meaning of the next words one day telleth another and one night certifieth another Literally dies diem dicit is nothing else but dies diem docet One day telleth another is one day teacheth another q Vatablus in loc The day past is instructed by the day present euery new day doth affoord new doctrine The r Placidus Parmen in loc day is a most apt time to learne by reading and conference the night a most apt time for inuention and meditation now that which
to doe his worke It is reported of x Author Latin Chron. de Cantuariens Archiepis in vita Cranmeri pag. 403. Archbishop Cranmer that his heart after his flesh and bones were consumed in the mercilesse flames of fire was found vnscorched and whole so let vs in the middest of all tentations in this world which is y 1. Ioh. 5.19 in maligno that is in male igne positus keepe our heart sound and whole for the Lord that wee may professe with z Rom. 7.16 Paul I doe not the good things which I would but the euill which I would not that doe I now then if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me If any shall aske wherewith shall a man cleanse his heart a Psal 119.9 Dauid doth answere by ruling himselfe after Gods word that is a perfect law conuerting the soule that is the b Rom. 1.16 power of God vnto saluation an c 1. Pet. 1.23 immortall seed and the word of life whereby men are borne againe to the kingdome of God All of vs are by nature the d Ephes 2.3 children of wrath our soules are e Paulinus epist lib. 2. epist 4. in fine like the porches of Bethesda Ioh. 5. in which are lodged a great many sicke folke blind halt withered And the Scriptures are like the poole of Bethesda into which whosoeuer entreth after Gods holy spirit hath a little stirred the water is made whole of whatsoeuer disease he had He that hath angers phrensie being so furious as a Lion by stepping into this poole shall in good time become so gentle as a Lambe hee that hath the blindnesse of intemperance by washing in this poole shall easily see his follie hee that hath enuies rust auarices leprosie luxuries palsie shal haue meanes and medicines here for the curing of his maladies the word of God is like the drugge Catholicon that is in stead of all purges and like the herbe Panaces that is good for all diseases Is any man heauie the statutes of the Lord reioyce the heart is any man in want the Iudgments of the Lord are more to bee desired then gold yea then much fine gold and by keeping of them there is great reward is any man ignorant the testimonies of the Lord giue wisedome to the simple f Euthym. that is to little ones both in standing and vnderstanding In standing as vnto little g History of Susanna vers 45. Daniel little h Discipulum minimum Iesus amabat plurimum Hierom. epist ad Heliodor Iohn the Euangelist little i 2. Tim. 3.15 Timothy to little ones in vnderstanding for the great Philosophers who were the Wizards of the world because they were not acquainted with Gods law became fooles while they professed themselues wise Rom. 1.22 but our Prophet saith k Psal 119.99 I haue more vnderstanding then my teachers because thy testimonies are my meditation and studie To conclude whatsoeuer wee are by corruption of nature Gods law conuerteth vs and maketh vs to speake with l Mark 16.17 new tongues and to sing new m Psalm 98.1 songs vnto the Lord and to become new men and new creatures in Christ 2. Cor. 5.17 The law of the Lord giueth euery man a new-yeers gift if he haue faithes hand to receiue it Vnto the couetous it giueth a new-yeeres gift in telling him plainly that such as trust in vncertaine riches and not in the liuing God fall into tentations and snares and into many foolish and noysome lusts which drowne men in perdition and destruction 1. Tim. 6.9 It giues the voluptuous and incontinent man a new-yeers gift aduising him 1. Thess 4.4 to possesse his vessell in holinesse and honour It giues the proud man a new-yeeres gift in saying n Iam. 4.6 1. Pet. 5.5 Prou. 3.34 God resisteth the proud and giues grace to the humble It giues the lusty gallant a new-yeres gift in remembring him to o Ecclesiastes 12.1 remember his Creator in the daies of his youth It giues euery man a new-yeeres gift in bringing this newes into the world that p Luk. 2.11 vnto vs is borne this day a Sauiour which is Christ the Lord and that q Ioh. 3.16 whosoeuer beleeueth in him shal not perish but haue euerlasting life The Pope then in denying the lawes of God vnto the people of God in a tongue which is knowne in persecuting those who translated them as Wickliffe and Tyndal and other who sold them as a godly r Fox martyrol fol. 863. Stationer was burnt in Auinion with two Bibles about his neck and other for ſ Fol. 752. 753. reading hauing them and other for repeating only t Fol. 761. 762. certaine sentences out of them euidently sheweth himselfe a great Antichrist and aduersary to the Gospell For as holy u Letter to the Vniuersity and towne of Cambridge Bradford said how can he with his Prelates meane honestly who make so much of the wife and so little of the husband The Church they magnifie but Christ they contemne The truth is if their Church were an honest woman that is Christs owne spouse vnlesse they would make much of her husband Christ and his word she would not bee made much of them If the law of the Lord be perfect conuerting the soule giuing wisdome to the simple reioycing the heart cleane sure pure more to bee desired then gold yea then much fine gold sweeter also then honey and the honey combe what impudent Pharisies are they who professing that the keyes are in their hands onely x Mat. 23.13 shut vp the kingdome of heauen before Gods people they neither go in themselues nor suffer such as would enter to come in It was said of them in old time by y Dr. Bassinet in a pub oration before the Bishops assembled in Auinion vti Fox martyrolog fol. 863. some of their owne side that it was so great a wonder to heare a Bishop preach as to see an Asse flie Now they preach I confesse more then heretofore but their doctrine sauours of policy more then of piety tending rather to King-killing then soule-sauing Whosoeuer is verst in their bookes is able to giue this verdict that their Diuinity tracts are worse then their humane learning and that their Sermons are the worst of all their Diuinity being framed in affaires of state not according to the word of Christ but according to the will of Antichrist and in matters of deuotion according to the fopperies of their owne Legend and not according to the wisedome of Gods law z Epist lib. 1. epist 1. Seneca said pithily Magna vitae pars elabitur malè agentibus maxima nihil agentibus tota aliud agentibus The Iesuites in their preaching are malè agentes as making a 2. Cor. 2.17 merchandize of Gods holy word The Friars in their preaching are nihil agentes
b 1. Tim. 1.7 vnderstanding neither what they speake neither whereof they affirme For the most part all Papists in their preaching are aliud agentes either beyond the text or behind the text or beside the text The too little learning of their Friars and too much of their Iesuites haue so wrested and wreathed the Scripture to serue their owne turne that as c De inuent rerum lib. 4. cap. 9. Polydore Virgil said of Lawyers they haue stretched Gods booke as shoomakers extend a boot See Gospell 1. Sund. in Aduent To leaue them and to come nearer our selues seeing the booke of Scriptures is the word and will of God and that a perfect law so perfect that nothing may bee taken therefrom or put thereto not onely perfect in it selfe but also making others perfect conuerting the soule and giuing wisdome to the simple let it as the blessed d Colos 3.16 Apostle doth exhort dwell in you plenteously with all wisedome It is Gods best friend and the Kings best friend and the Courts best friend and the Cities best friend and the Countries best friend and all our best friend and therfore let vs not entertain it as a stranger but as a familiar a domestick let it dwell in vs. And for as much as it brings with it exceeding profit and pleasure profit more to be desired then gold yea then much fine gold pleasure reioycing the heart sweeter also then honey and the honey combe let it dwell in vs plenteously Yet in all wisdome let vs heare it in all wisdome reade it in all wisdome meditate on it in all wisedome speake of it in all wisedome preach it in all wisedome not onely in some but in all wisdome that the words of our mouthes and the meditations of our hearts may bee most acceptable in thy fight O Lord our strength and our Redeemer Amen Psalme 45. is expounded on Whitsunday The next allotted for this our present festiuall is PSALM 85. Lord thou art become gracious vnto thy land c. This Psa may be diuided into two parts a Prayer whereof there be e Tremellius two grounds 1. The Churches experience of Gods former mercies vers 1.2.3 2. The due consideration of Gods nature slow to conceiue wrath ready to forgiue vers 4.5.6.7 The summarie pith is briefly this Lord thou hast bin heretofore fauourable to thy land and therfore wee hope thou wilt bee so now that thy people may reioyce in thee Precept consisting of two branches 1. Aduising vs in all our afflictions and misery to haue recourse vnto the comfortable promises of God I will heare what the Lord will say 2. That wee should leade a godly life lest our follie stop the free passage of these promises as well touching things spirituall vers 9.10.11 as temporall vers 12. Mystically the whole Psalme in the iudgement of Hierome Augustine Basil and other ancient Fathers is nothing else but a prophesie concerning the redemption of mankind from the tyrannie of Satan and sinne by the comming of Christ into the world prefigured by the deliuerances of Gods people from their bondage both in Egypt and Babylon Now the Prophet treating of Christs Aduent Speakes D. Incognitus in loc 1. In the preterperfect tence Lord thou hast been gracious thou hast turned away thou hast forgiuen c. Shewing three notable fruits of his comming 1. Benediction in taking away the curse from his land and captiuity from his people vers 1. 2. Iustification in forgiuing their offences and couering all their sinnes vers 2. 3. Reconciliation turning away Gods wrathfull indignation and displeasure v. 3. 2. In the future tence praying that hee may come turne vs then O God our Sauiour c. g Bacer Bellarmin Or it may be parted into a Predictiō of our deliuerance from the hands of all our spirituall enemies vers 1.2.3 for the Psalmist as prophecying by the spirit of the Lord speaks in the time past of that which as yet was to come Petition for execution of the prediction in the rest an hearty prayer that the fact might answere the figure Lord thou art become gracious The translators of the vulgar Latine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixisti but Athanasius and other Greek Interpretors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremellius beneuolus fueras Munster benignus factus es Castalio fanisti Vatablus propitius And our English Bibles accordingly thou hast been gracious fauourable mercifull vnto thy land Here then obserue that the good will and fauour of God is the fountaine of all goodnes and blessing to his people h Ioh. 3.16 God so loued the world that he gaue his onely begotten sonne c. It was his owne loue which induced him to send his sonne and Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenly things in Christ as he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will c. Vnto thy land God cursed the land for the first Adams disobedience saying i Gen. 3.17 Cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life k Hierom. Euthym. Turrecremat But he blessed the land for the second Adams obedience l Gen. 22.16.18 swearing by himselfe that in him all the nations of the earth shall be blessed The Land O Lord is thy land though of it selfe it can bring forth nothing but thistles and thornes it is thy creature wherefore m Wisd 11.21 thou which hatest nothing that thou didst make hast out of the riches of thy mercy become gracious vnto it As the n Psalm 95.5 sea is his for that he made it euen so the o Psal 24.1 earth is the Lords and all that therein is the compasse of the world and they that dwell therein for hee hath founded it c. p T. Wilcox exposition in loc Other thinke that the land of Canaan is called heere thy land because God had chosen it and hedged it in as it were from the Commons of the whole world for his peculiar people the Iewes according to that of the q Esay 5.7 Prophet Surely the vineyard of the Lord of hosts is the house of Israel and the men of Iudah are his pleasant plant enclosed vnto r Deut. 7.6 Exod. 19.5 himselfe aboue all places vpon earth Thou hast turned away the captiuity of Iacob ſ Hierom. Euthym. All true beleeuers are the sonnes of Iacob and seed of Abraham t Augustin as well the beleeuing Gentiles which are the sonnes of Iacob according to the spirit as the beleeuing Iewes the sonnes of Iacob according to the flesh and the u Bucer Church of these true Iacobins and
that Christ is our Priest for euer Happie men are they who beleeue this promise for that is t Ioh. 17.3 eternall life but accursed are such as u Heb. 2.3 neglect so great saluation Hee that beleeues not God maketh him a lyar saith Saint x 1. Epist 5.10 Iohn Nay seeing God hath bound his word with an oath hee that beleeues not this record concerning his Son doth accuse God of periurie This ought to comfort vs in all our tentations at the houre of death and in the day of iudgment For albeit we haue sinned against heauen and against earth against God in heauen against our brethren on earth although our sinnes are great for their number and grieuous for their nature yet let vs go y Heb. 4.16 boldly to the throne of grace that we may receiue mercy For as much as wee haue such an high Priest as is touched with a feeling of our infirmities and saith z Mat. 9.13 I am not come to call the righteous to repentance but sinners and sweareth a Ezech. 33.11 as I liue I desire not the death of a sinner let not any despaire b Ferus postil ser 5. in Dom. septuages though he haue denied Christ as Peter and betrayed Christ as Iudas and crucified Christ as Pilate And will not repent The passions of men are ascribed to God secundum effectum as c 1. part quaest 21. art 3. Aquine speakes but not secundum affectum And so the Scripture speaking d Rom. 6.19 grossely to mans vnderstanding saith that the spirit is e Ephes 4.30 grieued that the Lord f Gen. 6.6 repented he had made man and g 1. Sam. 15.11 Saul King and Ionah 3.10 God repented of the euil that he had said that he would doe to Nineueh The Lord in his secret counsell is yesterday and to day and the same also for euer Heb. 13.8 But vnto vs men in his reuealed word hee seemes to put on affections of anger and griefe h Placid parmen behauing himselfe as one who repents and grieues Againe God speakes in his reuealed word somtimes conditionally somtimes absolutely His sentence concerning the destruction of Nineueh was only conditionall if they did not repent according to that of the i Psal 7.13 Psalmist If a man will not turne then hee will whet his sword And therefore when the Lord saw the workes of the men of Nineueh that they turned from their euill waies he turned away his wrath from them Et sic Deus as one pithily non vertitur sed auertitur orationibus nostris But when Almighty God speakes absolutely thou are my sonne and as in our text categorically thou art a Priest for euer c. he will not repent nor k Psal 89.34 alter the thing which is gone out of his mouth See S. Augustine de diuersis quast ad Simplicium lib. 2. quaest 2. Rupert Caluin in caput 3. Ionae Augustin D. Incognit Bellarmin alios in loc Thou art a Priest for euer The Lord teacheth vs how wee should sweare by precept and paterne By precept Ierem. 4.2 Thou shalt sweare in truth in iudgment and in righteousnesse Where l Hierom. in loc Thomas 22â— quaest 89. art 3. Diuines obserue that these three vertues ought to bee the companions of all our oathes Iudgment forbids all rash idle swearing truth all lying and false swearing righteousnesse all blasphemous and vngodly swearing by the creatures God according to this precept sweareth himselfe heere hee sweares in righteousnesse as swearing by himselfe being both omnipotent and omni-scient in truth for that hee will not repent in iudgement saying to his Sonne thou art a Priest for euer m Agelsius in loc When he spake before of Christs kingdome he said onely sit thou at my right hand but now treating of Christs Priesthood hee sweares n Caluin in loc insinuating that the priesthood of Christ is of exceeding great consequence for the Lord instructing vs how we may sweare by his owne example sweares not in any trifling case but for the confirmation of a serious and necessarie truth of a most high nature Let vs examine therefore how Christ is a Priest for ouer An high Priest as the o Heb. 5.1 Scripture defineth is a person called of God from among men that hee may offer both gifts and sacrifices vnto God for the sins of men Such an high Priest is Christ immediately called of God in that he said thou art a Priest and hee gaue himselfe for vs to be both an p See epist 3. Sund in Lent offering and a sacrifice of a sweet smelling sauour to God Ephes 5.2 q 1. Ioh. 2.2 He is the reconcillation for our sins and as an aduocate with the Father in the Court of heauen euer pleading the merit of his oblation and obedience the sole mediator betweene God and man 1. Tim. 2.5 and he is a Priest for euer because with one offering hee consecrated for euer them that are sanctified Heb. 10.14 The powerfull operation of his passion endureth for euer being the r Apoc. 13.8 Lambe slaine from the beginning of the world and bleeding as it were to the worlds end Saint Paul in his Epistle to the Hebrewes hath vnfolded this part of our text so fully that as Å¿ Jn loc Hierome speaks it is superfluous to bring an after or other interpretation I will here rest onely in his Commentatarie consisting of two points especially the 1. Shewing the difference betweene the Priesthood of Aaron and Christ 2. Describing the resemblance betweene the Priesthod of Christ and Melchisedech 1. The Priesthood of Aaron with all the sacrifices and ceremonies belonging thereunto was nothing else but a type of things to come the t Heb. 9. tabernacles and holy places were figures of the true Sanctuarie the diuers washings and other carnall rites were similitudes of heauenly things In a word the whole Law had the shadow of good things to come but not the very substance of the things Hebr. 10.1 But Christ is the u Coloss 2.17 body of the shadow and his Priesthood the truth of Aarons type Ioh. 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ as being our onely Priest appeasing the wrath of God and taking away the sinnes of the world for x Act. 4.12 among men there is giuen no other name vnder heauen whereby wee must bee saued And therefore the holy Fathers in their killing of beasts and sprinkling of blood had euer an eye to the sheadding of Christs blood on the Crosse beleeuing that his blood should y 1. Ioh. 1.7 cleanse them from all their sinnes and z Heb. 9.12.13 not the blood of goates and calues and buls And the Prophets in their Sermons vsually taxe their hypocrisie who neglecting spirituall deuotions and faith in Christ onely rested and trusted in outward oblations a Esay 1.11
Hierusalem aboue Gods owne Citie which is the mother of vs all And the Priest of the most high God in giuing himselfe for vs both an offering and a sacrifice of a sweete smelling sauour to God In old time before the Law the kingdome Priesthood appertained by birth-right vnto the eldest sonne for so y Hierom. quaest sen tradit Haebraic in Gen. tom 3. fol. 226. Dio. Carthus Em. Sa Vatablus in Gen. 49. Tileman in loc Diuines haue gathered out of the words of Iacob vnto Reuben Genes 49.3 Reuben thou art my first borne my might and the beginning of my strength the excellencie of dignitie and excellencie of power that is primus in regno primus in sacerdotio But these two functions were seuered vnder the Law the kingdome being conferred vpon Iuda the Priesthood vpon Leui. So that Christ our Priest and Prince conioyning both againe in his own person abrogated the forme and frame of Moses Common-weale 2. Melchisedech is by interpretation King of righteousnes so Christ is not only righteous in himselfe iudging his folke righteously Psal 67.4 righteous in all his waies and holy in all his workes Psal 145.17 but also making vs iust and holy before God z Ieremy 23.6 The Lord our righteousnes a 1. Cor. 1.30 made vnto vs wisedome and righteousnes and sanctification and redemption 3. Melchisedech is King of Salem that is King of peace so Christ is the b Esay 9.6 Prince of peace c Ephes 2.16 reconciling vs vnto God and God vnto vs preaching peace to the Gentiles who were strangers a farre off and vnto the Iewes who were Citizens in the Common-wealth of Israel and so breaking downe the stop of the partition wall hath made of both one For it pleased the Father that in him all fulnesse should dwell and by him to reconcile all things vnto himselfe and to set at peace thorough the blood of his Crosse both the things in earth and the things in heauen Coloss 1.19.20 And heere note d Lombard Aquin. Anselm in Heb. 7 that Christ is first a King of righteousnesse and then a King of peace for he giueth vs first righteousnes and then peace So Paul expresly Rom. 5.1 Being iustified by faith we haue peace toward God thorough our Lord Iesus Christ 4. Melchisedech is said to bee without father and without mother e Theophylact. Primasius in Heb. 7. Chrysost in loc not that he was in deed so but for that the Scripture concealeth his genealogie so Christ f Hierome Agellius in loc as man was without father and as God without mother Nay Christ as God was without kindred hauing neither beginning of his daies neither end of life being Alpha and Omega the first and the last Apocal. 1.11 No God before him or after him Esay 43.10 5. Melchisedech blessed Abraham and receiued tithes of him and so consequently was greater then Abraham because without all contradiction the lesser is blessed of the better And so Christ is greater then Abraham as blessing him that had the promises g John 8.56 Abraham reioyced to see my day saith our Sauiour and he saw it and was glad 6. Melchisedech refreshed Abraham and his armie returning from the slaughter of the Kings with h Gen. 14.18 bread and wine so Christ feedeth and cherisheth his souldiers fighting vnder his banner against the world the flesh and the diuell euen with his owne i Iohn 6.55 flesh and blood represented in his holy Supper by k Matth. 26.26 bread and wine Melchisedech gaue bread and wine to Abraham he did not offer it vp vnto God as the l Apud Chemnit exam Con. Trident part 2. pag. 171. Latin Fathers vsually reade protulit non obtulit And therefore the m Caluin in loc Papists abuse this place when in the Masse they offer vp the bread vnto God which is to be communicated vnto men Christs Supper was ordained to be receiued of vs in the memoriall of his death for the confirmation of our faith that his body was broken for vs and his blood shed for our sinnes n Bradfords letter to his mother apud Fox Mart. fol. 1476. but in the Masse there is no receiuing because the Priest keepeth all to himself alone Christ saith Take eate but the Priest gape pepe The Masse-priests are grosse lurchers at the Lords table for first they take away the wine frō the laitie which is contrary to Christs owne voyce Drinke yee all of this And as for the bread they giue it not in euery Masse to the people but only at certaine times in the yeere and then also not so o A monument hereof in the Church at Stelft a Burg in Germany about 20. miles from Jnsprucke great an host or cake as themselues eate and that without either breaking on their part or touching of the people So their Masses vpon the point are Massacres of Christ a new killing and sacrificing of him againe so much as lieth in their power He shall iudge among the Heathen he shall fill the places with the dead bodies p Theodoret. Euthym. Turrecremat Some construe this of Christs iudgement on the last day for we beleeue that hee shall come againe to iudge the quicke and the dead hee shall in that day of his wrath fill the pits of hell with the bodies of the q Bellarmine reprobate and smite in sunder the heads of all such as haue lifted vp their heads against him r Caluine Tileman Tremellius Other haue better expounded this of his present iudgement in protecting his followers and in punishing his foes for Christ is described here by the Prophet as a valiant conquerour ouer his enemies He shall rule not among the Iewes only but among the Heathen also ſ Psal 96.13 iudging the world with righteousnes and the people with his truth He shall fill al places with the bodies of his aduersaries being dead and smite in sunder with his power and might the heads euen Kings and other chiefe gouernours of his enemies t In loc Augustine doth interpret this in the better part glossing it thus Implere ruinas est aedisicare quod cecidit conquassare capita humiliare superbos ad salutem per contritionem He shall drinke of the brooke in the way This may haue a double construction Either thus he that is the Messias shall drinke of the brooke which shall be made of the blood of his foes u Bucer Mollerus Vatablus as if he should haue said There shall be so much blood shed that the Conquerour may drink as it were of a riuer of blood in the way as he pursueth his enemies The like phrase wee finde Numb 23.24 x Caluin Tremel Or else it is a similitude taken from puissant and mightie Captaines who egerly pursuing their enemies stay not vpon dainties or pleasures but content themselues with floods and brookes which they finde in their
z Mat. 28.18 all power in heauen and earth he shall sit vpon the Throne of Dauid for euer and of his kingdome there is no end Luk. 1.33 2. Other Kings haue power onely ouer our bodies and goods but Christs authority reacheth vnto the soule Their sword is materiall able onely to kill the body but his sword is spirituall proceeding out of his a Apoc. 1.16 mouth able to destroy b Mat. 10.28 both soule and body in hell entring thorow euen vnto the diuiding asunder of the spirit and of the ioynts and the marrow a discerner of the thoughts and intents of the heart Heb. 4.12 3. Other Kings deriue their authority from him Prouerb 8.15 By me Kings raigne by me Princes rule and stand accountable to him he standeth in the congregation of Princes and iudgeth among gods Psalm 82.1.2 But who shall say to the Lord of Lords Why doest thou so 4. Other Kings reward their fauourites and followers onely with a few titles of honour or with a few parcels of land which are holden of them in fee-farme frank-almoign Knights-seruice c. They make not their vassals heires apparant to their kingdomes but Christ our Lord maketh all his faithfull seruants no lesse then c Apoc. 1.6 Kings and d Rom. 8.17 heires of God euen heires annexed with himselfe If thy children will keepe my couenant Literally this may be construed of Dauids owne children according to the flesh e Mollerus who succeeded him in his Throne 1072. yeeres vntill the Messias borne of his posterity constituted an euerlasting kingdom without end f Caluin According to this sense the Lord saith Ezech. 21.26 I will take away the Diademe and take off the Crowne this shall be no more the same I will ouerturne ouerturne ouerturne it and it shall be no more vntill he come whose right it is and I will giue it him His promise here concerning Christ is absolute but his promise touching other of Dauids house conditionall If thy Children keepe my couenant and my testimonies that I shall learne them g 1. Chron. 28.9 If thou seeke the Lord said Dauid to his sonne Salomon he will bee found of thee but if thou forsake him hee will cast thee off for euer And therefore because Dauids posterity did not obserue his law but follow their owne inuentions hee made them as we reade in the Bibles history captiues of Captaines and gaue their kingdome to another people first vnto the bloodie Romans and now to the barbarous Turkes and so Hierusalem heretofore h Lament 1.1 great among the Nations and Princesse among the Prouinces is made tributarie shee dwelleth among the Heathen and findeth no rest among all her louers shee hath none to comfort her all her friends haue dealt vnfaithfully with her and are made her enemies Mystically the i Arnobius Cassiodorus Hugo Doctors applie this vnto the Children of Christ according to the spirit I will set vpon thy seate that is ordaine Pastors and teachers who shall sit in thy chaire k So that kind of Speech is vsed Mat. 23.2 that is preach thy word and doctrine for the l Ephes 4.11 gathering together of the Saints and edification of the Church euermore This was verified in the blessed Apostles as being made Princes in all lands Psalm 45.17 In one word m Hierome all true beleeuers in Christ are the sons of God and babes in Christ and hee hath as n Ephes 2.6 Paul speakes raised vs vp together and made vs sit together in heauenly places His Charter is faire Matth. 19.28 Verily I say vnto you that when the sonne of man shall sit in the Throne of his Maiesty ye which haue followed me in the regeneration shall also sit vpon twelue Thrones and iudge the twelue tribes of Israel And Apocal. 3.21 To him that ouercommeth will I grant to sit with mee in my Throne euen as I ouercome and sit with my Father in his Throne The o Luther in loc wicked abuse the promises of God applying them vnto themselues which onely belong to the true Church the seed of Dauid according to the spirit So the Papists abuse Christs promise for establishing of the Popes tyrannie p Matth. 16.18 the gates of hell shall not ouercome it and q Mat. 28.20 I will be with you alway till the worlds end Whence they conclude that Peters boat though it may be somtimes in danger shall neuer bee drowned and that the Pope being the Churches head cannot erre r Dr. Fulke in Matth. 16.18 Whereas these promises concerne onely that Church which is built vpon the Rocke Christ and continueth in Saint Peters faith obseruing all things our blessed Sauiour commanded as it is in our text If thy children will keepe my couenant and testimonies that I shall learne them But if the Bishop and Church of Rome dispense with Gods holy word and despise his truth and testimony teaching in stead of his infallible law ſ Mat. 15.9 precepts of men and doctrines of t 1. Tim. 4.1 diuels how shall this or any the like promise belong to them So the wicked in a reprobate sense who make their bellie their god and commit all vncleannesse euen with greedinesse abuse these sweet texts at what time soeuer a sinner c. and Come to me all ye that are wearie and laden and I will ease you c. For this promise concernes only such as are laden and feele the burthen of their iniquitie hauing both a sight and a sense thereof acknowledging that sinne is a u Euthym. in Matth. 11. labour in accomplishing and a load when it is accomplished It appertaineth onely to such as repent and that of all their sinne and that from the heart and bottome of the heart So the carnall Gospellers in comming irreuerently to the Lords Table without any deuotion or due respect to that holy Sacrament abuse the words of our blessed Sauiour This is my body For as the godly Martyr x In his last exam apud Fox fol. 1463. Iohn Bradford well obserued the clause take eate is a precept and the clause this is my body a promise the bread and wine then are not vnto any the body and blood of Christ except they first eate and take and none can take and eate but by y Confess Anglican art 28. faith A worthie receiuer therefore beggeth of God both a pardon of his faults and an encrease of his faith To conclude this point in the law the condition is do this and liue in the Gospell beleeue this and thou shalt be saued He that neglects the precept and yet will chalenge the promise deceiueth himselfe hee shall not rest on Gods holy hil and sit on his happie seat for euermore PSALM 2. Why doe the Heathen so furiously rage together c. This Ode may be diuided into 2. parts the 1. Describes the wickednesse and weaknes of such as bandie thēselues against the
Lord and against his annointed Wickednesse furiously raging standing vp and taking counsell together Weakenesse Implied in the word why Expressed in the clause Imagine a vaine thing 2. Sets downe Gods Might for their destruction if they will not amend their manners and asswage their malice vers 4.5.6.7.8.9 Mercy for their instruction if they will once be so wise as to learne his law and to loue his sonne vers 10.11.12 Why doe the Heathen By Heathen are meant the Gentiles by people the Iewes by Kings the chiefe Monarches vpon earth and by Rulers their z Bucer Ro. Stephanus Wilcox priuie Counsellors of Estate The Gentiles as not hauing Gods law furiously rage together like a Cassiodorus Placidus Tileman bruit beasts without vnderstanding The Greeke word vsed by Saint Luke Act. 4.25 doth import fiercenesse and pride as of horses that neigh and rush into the battell The Iewes albeit they had Gods holy word imagined a vaine thing b Euthym. because they were cunning rather in the sound then in the sense thereof The Kings as men of might stand vp and the rulers as men of wit and policy take counsell together And so men of all countries as well the Iewes as the Gentiles and of all conditions as wel Princes as people bandy thēselues against the Lord against his anointed Now this may be construed c D. Jncognit Caluin Tremel either of Dauid or of the Messias Of the Lords Christ or of the Lord Christ Dauid is the Lords Christ as his annointed King ouer Israel annointed thrice First in the middest of his brethren 1. Sam. 1.16 afterward in Hebron 2. Sam. 2. lastly before all the tribes of Israel 2. Sam. 5. and he may be called the sonne of God As a Man for all of vs are the d Act. 17.28 generation of God it is be who made vs and not our selues Psal 100.2 Great man or King for Princes are stiled the e Psal 82.6 children of the most high Good man or regenerate for euery one that is new borne is f 1. Ioh. 3.9 borne of God and adopted his sonne and made his heire Rom. 8.15.17 How the Heathen that is the Philistims and other strange nations furiously raged together against him how the people that is the Iewes of Sauls house imagined vainely to dethrone him how the Captains stood vp and states-men tooke counsell together that they might breake his bonds asunder and cast away his cords from them how the Lord that dwelleth in heauen laughed all his enemies to scorne saying yet haue I set my King vpon my holy hill of Sion you may reade in the second booke of Samuel from the 2. to the 10. chapter But the blessed Apostles haue construed this of Christ Act. 4.24 O Lord thou art the God which hast made the heauen and the earth and the sea and all things that are in them Which by the mouth of thy seruant Dauid hast said why did the Gentiles rage and the people imagine vaine things The Kings of the earth assembled and the rulers came together against the Lord and against his Christ. For doubtlesse against thine holy Sonne Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and people of Israel gathered themselues together to doe whatsoeuer thy hand and thy counsell had determined before to be done g Bellar. in loc First the Princes did plot and afterward the people did act this insurrection Herod the King sought to destroy Christ in his swadling cloutes he was troubled at the birth of Iesus and all Hierusalem with him Matth. 2.3 And the Rulers opposed Christ in the whole course of his life so the text plainly h Ioh. 7 48. Doth any of the Rulers or of the Pharisies beleeue in him At his death all the Rulers Ecclesiasticall and Ciuill accorded in one The Gentiles i Euthym. that is the Romane souldiers by Pilats instigation furiously raged together and the people that is the Iewes by the counsell of the chiefe Priests Elders imagined a vaine thing Yea but how can it be said plurally that Kings assembled against Christ Answere is made by k Placidus Incognitus Agellius some that the plurall is vsed here for the singular Or by Kings is meant Herod and Pilate for Herod is stiled l Matth. 2.1 King and Pontius Pilate was a m Matth. 27.2 Gouernour vnder the Romane Emperour and these Viceroyes had many petite n Ioh. 4.46 Matth. 9.18 Rulers also subiect to their command Or by Kings is meant Herod senior who stood vp against Christ at his birth Matth. 2. and Herod Iunior who despised and mocked Christ at his death Luk. 23.11 Or as o Jn loc Idem Euthym. Chrysostome with Herod were ioyned the Diuell and Death and Sinne. All which are Kings of the earth The Diuell is a King p Ephes 2.2 ruling in the ayre the q Ioh. 12.31 Prince of this world Luk. 11.18 If Satan be diuided against himselfe how shall his kingdome stand And Death is a King Rom. 5.14 Death raigned from Adam to Moses c. And Sinne is a King too Rom. 6.12 Let not sinne raigne in your mortall bodies lest yee should obey the lust of it All these Kings assembled and tooke counsell together against the Lord and against his Christ For as Christ consisted of humane flesh and a reasonable soule so likewise hee had two sorts of enemies one visible which assaulted his bodie another inuisible which assaulted his soule spirituall wickednesses Ephes 6.12 Here wee may behold and bewaile the blindnesse of the Iewes in our time who notwithstanding their most ancient r See Galatin de Arcanis lib. 3. cap. 7. Bellar. in loc Rabbins applie this our text to the true Messias expect him as yet to come Lastly for as much as Christ suffers in his ſ Acts 9.4 members and t 2. Tim. 3.12 al that will liue godly that they may be made u Rom. 8.29 like to his image must of necessitie suffer persecution it may be construed of x Placidus Bucer Strigellius Christians as well as of Christ against whom al the wicked angels y Apoc. 7.1 standing on the foure corners of the earth are combined in a bloody league The Gentiles at this day furiously rage together and the Iewes at this day still imagine vaine things at this day the Kings of the earth stand vp as the Turke the Pope the Spanyard and all their cruell agents In a word all Atheists all Anti-christs all Hypocrites all Worldlings hurtle together against the Lord his annoynted people The true Church is a z Cant. 2.2 lilie among thornes a few harmelesse a Luk. 10.3 lambes in the middest of many rauenous wolues on euery side compassed about with such as say Let vs break their bonds asunder and cast away their cords from vs. 1. We may learne from hence b Wilcox not
deuils Empire where he holdeth vp his Scepter and ruleth as a Prince Ephes 2.2 Gods kingdome is taken in the Bible two waies especially Generally For that gouernment which is termed u See Ro. Steph. Concord in dictione regnum Bellarm. Catech. cap. 4. Regnum potentiae by which hee ruleth all men and disposeth of all things euen of the deuils themselues according to his good will and pleasure Specially For his administration of the Church and that is Twofold Regnum gratiae the kingdome of grace Regnum gloriae the kingdome of glorie Of that kingdome which is potentiae Regnum it is said by x 1. Chro. 29.11 Dauid Thine is the kingdome O Lord and thou excellest as head ouer all Of that kingdome y Dan. 4.31 Daniel speaketh His kingdome is from generation to generation and his z Dan. 6.26 dominion euerlasting Of that kingdome Christ in the conclusion of his prayer Thine is the kingdome power and glory For albeit peruerse men do mischiefe and obserue not the laws of God yet he raigneth ouer them as an absolute Lord for that when it pleaseth him hee hindereth their designments and when he permits them sometime to haue their desires hee doth afterward punish them according to their owne misdeeds and so a Psal 135.6 Whatsoeuer the Lord pleaseth he doth in heauen and in earth and in the Sea and in all deepe places By his kingdome of grace he gouernes the soules and hearts of good Christians giuing them his spirit and grace to serue him in holinesse and righteousnesse all the daies of their life Christ is the king of this kingdome vpon whome the Father hath conferred b Mat. 28.18 all authority both in heauen and earth The subiects of this kingdome are such as c Psal 110.3 offer vnto him free-will offrings with an holy worship euer ready to giue cheerefull obedience to the rod of his power The lawes of this kingdome are the Scriptures and word of God in this respect called d Mat. 13.11 the kingdome of heauen the e Marke 1.14 Gospell and f Mat. 13.19 word of the kingdome the g Esay 11.4 rod of Christs mouth and h Rom. 1.16 power of his arme to saluation And so consequently the kingdome of grace is a preparation and entrance to the kingdome of glory which is the blessed estate of all Gods elect in that other life where God is to them all in all And in this respect the kingdome of grace many times is termed in the Gospels History the kingdome of heauen as being the way to the kingdome of glory which is in the heauen of heauens This one verse then expounds and exemplifies two prime petitions in the Lords prayer hallowed be thy name thy kingdome come for Iuda was Gods sanctuary because hallowing his name and Israel his dominion as desiring his kingdome to come Let euery man examine himselfe by this patterne whether he be truely the seruant of Iesus his Sauiour or the vassall of Sathan the destroyer If any submit himselfe willingly to the domineering of the diuell and suffer sinne to i Rom. 6.12 reigne in his mortall members obeying the lusts thereof and k Ephes 4.19 working all vncleannesse euen with greedinesse assuredly that man is yet a Chappell of Sathan and a slaue to sinne On the contrary whosoeuer vnfainedly desires that Gods kingdome may come being euer ready to bee ruled according to his holy word acknowledging it a lanthorne to his feet and a guide to his pathes admitting obediently his lawes and submitting himselfe alway to the same what is he but a Citizen of heauen a subiect of God a Saint a Sanctuary Two questions are moued here the first is what antecedent answeres the relatiue his and the second what is meant by Iuda The relatiue eius hath an antecedent l Mollerus implyed howsoeuer not expressed m Genebrard as Psalme 87.1 Fundamenta eius her foundations are vpon the holy hils And God is that antecedent as I haue partly said and it may likewise be fully shewed both out of the text and title The n Euthym. circumstances of the Text leade vs to this antecedent the Lord is the God of Iacob verse 7. Ergo the house of Iacob is Gods Sanctuary the children of Israel Gods dominion Againe the o Bellarmine Title poynts at this antecedent Alleluia praise the Lord as if the Prophet should haue said ye haue good and great cause to praise the Lord because when Israel went out of Egypt and the house of Iacob from among the strange people then Iuda was his Sanctuary c. Lastly though it should be granted that neither Title nor Text here can affoord vs an antecedent yet we need not runne with p In loc Agellius out of this Hymne to fetch one from the last words of the next going before Hee maketh the barren woman to keepe house c. Because his in this verse may be construed of God Catexochen as being hic ille the most high He who turned the hard rocke into a standing water and the flint stone into a springing Well at whose presence the mountaines skip like Rammes and the little hils like yong sheepe yea the Sea fleeth and the earth trembleth at the presence of the Lord at the presence of the God of Iacob By Iuda q Placidus Turrecremat Genebrard some vnderstand Iudea for r Psal 76.1 God is knowne in Iurie his name is great in Israel at Salem is his tabernacle and his dwelling in Sion Å¿ Dr. Incognitus Agellius Other haue construed this onely of the tribe of Iuda for that God in Iuda would chuse a Prince 1. Chron. 28.4 or because the Messias of the world which is the Lord of Lords and King of Kings was to be borne of t Gen. 49.10 that tribe Or because the u See Placidus Bucer Genebrard Dr. Incognit in loc Iewes haue a tradition that Iuda was the first tribe that aduentured after Moses and Aaron and entred into the red sea with vndaunted courage So wee finde in the numbring of Israels hoste that the standerd of Iuda was in the first place Numb 10.14 and Nahshon the sonne of Aminadab was their Captaine Numb 2.3 Hence it is said Cant. 6.11 My soule made me like the chariots of Aminadab or my willing people But x Caluine Rob. Stephanus Tremellius Strigellius Bellarmine most Interpretors vnderstand by Iuda not only that tribe but also the rest of the children of Israel It is nothing but a Synecdoche pars pro toto the chiefe tribe for the whole body of Gods people that went out of Egypt into the land of promise called often in holy Scriptures Israel of the fathers name and Iuda of the chiefe sonnes name Bondage was the perill out of which Israel and Iuda were deliuered and that in the y Plautus in Amphit Poets iudgement is worse then any danger or death omni
sinne The x Exod. 10.22 black darkenesse in all the land of Egipt was no darkenesse in comparison of the kingdome of darkenes out of which our blessed Sauiour Christ Iesus hath brought vs into maruailous y 1. Pet. 2.9 light The diuell is the Prince of darknes hell is a pit of darkenesse sinne is a worke of darkenesse But all the redeemed by Christ haue light where they dwell his word is a Lanthorne to their z Psal 119.105 feet his commandements a light to their a Psal 19.8 eyes his spirit an illuminatour of their b Ephes 1.18 vnderstanding and so their workes are called c Rom. 13.12 armour of light and themselues honestly walking as in the day Children of light Iohn 12.36 The king of Egipt and his people so vexed Gods Israel that they made them weary of their liues by sore labour in morter and in Bricke with all manner of bondage which they layd vpon them most cruelly Exod. 1.14 So the Deuill and his complices haue cast insupportable burthens vpon the Sonnes of men heauie yokes d Acts 15.10 which neither our Fathers nor our selues are able to beare But Christ our true Iosua saith vnto Iacobs house e Mat. 11.28 Come vnto me all ye that are wearied and heauie laden and I will ease you take my yoke vpon you and you shall finde rest vnto your soules f Iansen Concor cap. 47. Pontan ser in festo Matthiae Diuines obserue three kinds of burthens vpon that text namely the burthē of Affliction The Law Sinne. In this Egipt of the world great g Eccles 40.1 trauaile and h Iob. 14.1 trouble is created for all men euery Sonne of Adam is borne to labour and dolour to labour in his actions and to dolour in his passions as Bernard pithily as Israel went through Egipt and the Wildernesse into the Land of promise so wee must of necessity i Acts 14.22 passe through many tribulations into the kingdome of God which is the heauenly Canaan If we k Heb. 12.2 looke vnto Iesus the founder and finisher of our faith he will euen in this world affoord vs as he did l Deut. 34.1 Moses vpon the top of Pisgah a little sight of the promised Land making it ours in hope though as yet not in hold bringing vs to the resolution of Saint m Rom. 8.18 Paul I count that the afflictions of this life present are not worthy of the glory which shall be shewed vnto vs hereafter As for the burthen of the law which is a yoke of n Galat. 5.1 bondage o Mat. 23.4 grieuous and heauie to bee borne Christ easeth vs of it also being made vnder the lawe to redeeme them vnder the law Galath 4.4 Hee blotted out the hand-hand-writing of ordinances that was against vs and tooke it out of the way nailing it to the Crosse Coloss 2.14 Wee cannot indeed exactly keepe any part of the Law much lesse the whole but as the blessed Apostle speakes it was in the hand p Tho. Patmore apud Fox Martyr fol. 953. Idem ferè Primasius Aquine Lombard in Gal. 3. that is in the power of a Mediatour Galat. 3.19 And he did abundantly q Mat. 3.15 fulfill all righteousnes in our person and place r Anselm or in the hand of a Mediatour as hauing authority to cancell it and to take the burthen away from our shoulders Lastly touching sinne Hee who knew no sinne made himselfe to be sinne for vs that we should be made the righteousnesse of God in him 2. Cor. 5.21 The ſ Mica 7.15 Lord saith According to the dayes of thy comming out of the Land of Egipt will I shew maruailous things Now when Israel went out of Aegipt and the house of Iacob from among the strange people He did ouerturne the Chariots and Horsemen and destroyed all the hoast of their enemies in the middest of the red Sea t August in loc so likewise will he subdue our iniquities which are our greatest enemies and cast all of them into the bottome of the Sea Mica 7.19 that they may neuer appeare before vs againe to confound our consciences in this world or condemne our soules in the next If the man be blessed u Psal 32.1 whose vnrighteousnesse is forgiuen and whose sinne is couered O well is it vnto thee happy shalt thou be which art of the x Galat. 6.10 houshold of faith as hauing all thy foule faults and foes destroyed by Christs death and buried in his graue The King of Egipt commanded the Midwiues of the Hebrew women to kill euery male-childe in the very birth Exod. 1.15 And semblablely the y Apoc. 12.4 red Dragon standing before the woman in the Wildernesse is ready to deuoure her childe so soone as she brings it forth that is the deuill is alwaies at hand to quell euery vertuous motion arising in our minde but the spirit of Christ as a cunning midwife brings forth our good intentions into good actions working in vs both the will and the deed Phil. 2.13 Concerning the meanes of our deliuerance Christ is our Moses and Iosua who brought vs out of Egipt into the Land of promise for z Acts 4.12 among men is giuen none other name whereby we must be saued All other in holy Scripture stiled Iesus are but types of our Lord Iesus Iesus Naue renowned for his valour is the type of Christ as he was a king Iesus Sidrach renowned for his knowledge the type of Christ as he was a Prophet Iesus Iosadach renowned for his piety the type of Christ as hee was a Priest Our Iesus is the hardrocke mentioned at the latter end of this Hymne That Christ is a rocke we reade Mat. 16.18 and 1. Pet. 2.8 that Christ is an hard rocke wee finde also Math. 21.44 Whosoeuer falleth on this stone shall be broken and on whome soeuer it shall fall it will grinde him to powder That Christ is that hard rocke turned into a standing water S. Paul telleth vs 1. Cor. 10. I would not that ye should be ignorant quoth he that all our Fathes were vnder the cloude and all passed thorow the Sea and did all eate the same spirituall meate and all drinke the same spirituall drinke for they dranke of the spirituall rocke that followed them and the rocke was Christ He seemed at the first an hardrocke a Augustin when his Disciples said b Joh. 6.60 This is an hard saying who can heare it but afterward pleasant waters did flow from him vnto such as c Mat. 5.6 hunger and thirst after righteousnes d Exod. 17.6 Numb 20.11 Moses smote the rocke in the Wildernesse and water came forth of it in such abundance that all the congregation of Israel dranke thereof and were refreshed e Strigellius in loc Mollerus in Psal 105. v. 41. So Moses rod that is the Lawe smote Christ on the Crosse for