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 scourge vs for our benefit Saint a 2. Cor. 12.8 Paul desired thrice to be deliuered from the buffeting of the flesh and not heard that Gods power might be made perfit thorough weakenesse And so the Lord tooke not from Lazarus his sicknesse and pouertie that hee might crowne him with a greater mercy commanding his b Luke 16.22 Angels to carrie him into the bosome of Abraham And so he suffers his seruants to be tempted and tried with imprisonment and losses and crosses for their good in this respect he is tearmed the God of all consolation 2. Cor. 1.3 of all as knowing how to comfort vs in all our tribulation a present helpe in euery kinde of trouble Nothing in the world can doe this and therefore c Iob. 16.2 Iob said to his acquaintance who could not vnderstand his griefe aright miserable comforters are ye all Againe God is the God of all comfort in that he comforts his children so fully that it is a ioyfull thing for them to bee sometimes in affliction For as the sufferings of Christ abound in them euen so their consolation aboundeth thorough Christ 2. Cor. 1.5 Touching the length of his mercy Dauid saith it endureth for euer as his mercy compasseth vs about d Psalm 32.11 on euery side so likewise at euery season it continueth vnto our end and in the end yea further in that other life which is without end his mercies are from euerlasting to euerlasting that is from euerlasting predestination to euerlasting glorification His mercies in forgiuing our offences and in couering all our sinnes are exceeding long the Lord saith our Prophet is e Psalm 103.8 full of compassion and mercie long suffering and of great goodnesse For though impenitent sinners prouoke him euery day walking in their owne waies and committing all vncleanesse euen with greedinesse yet he neuerthelesse affoords his good things in f Acts 14.17 giuing them raine and fruitfull seasons and filling their hearts with foode and gladnesse his mercie doth exceede their malice being patient toward them and desiring that none should perish but that all should come to repentance 2. Pet. 3.9 Hee maketh as though hee sawe not the sinnes of men because they should amend Wised 11.20 Christ aduiseth vs Mat. 18.22 to forgiue one another not onely seauen times but also seuenty times seuen times and Luke 6.36 to be mercifull as our Father in heauen is mercifull insinuating hereby that God is infinitely mercifull vnto sinners euen to great sinners which owe his Iustice tenne thousand talents Concerning the depth of his mercy loue is seene in our Sayings Doings Sufferings Loue superficiall is in word onely that which is operatiue manifesting it selfe in deedes is deepe but the profoundest of all is in suffering for another Now the Lord hath abundantly shewed his mercies in all these First in his word written and preached written g Macab 12.9 For wee haue the holy Bookes in our hands for comfort and whatsoeuer things are written afore time were written for our learning that we through patience and comfort of the Scriptures might haue hope Rom. 15.4 By his word preached for the Ministers of the Gospel as h 2. Cor. 5.20 Ambassadors entreate you to be reconciled vnto him vnto them is committed the word of reconciliaton and peace they be the i 1. Cor. 4.1 disposers of his mysteries and messengers of his mercies it is their duty to binde vp the broken hearted And therefore Dauid saith in the 85. Psalme verse 8. I will hearken what the Lord will say concerning me for he shall speake peace to his people Secondly God sheweth his mercy toward vs in his doings in k Psalm 103.4 sauing our life from destruction and in crowning vs with his louing kindnesse But as loue is seene in deedes more then in words so more in suffering then in doing and of all suffering death is most terrible and of all deaths a violent and of all violent deaths hanging vpon the Crosse is most hatefull and shamefull yet God so loued the world that he gaue his onely begotten Sonne to dye for our sins on the Crosse Doubtlesse one wil scarce dye for a righteous man but yet for a good man it may be saith l Rom. 5.7 Paul that one dare dye but he setteth out his loue toward vs seeing that while we were yet sinners and his enemies Christ dyed for vs. Lastly for the height of his mercy the depth appeareth in it's effects but the height by the cause moouing to mercy which is exalted aboue the Heauens according to that of Dauid m Psalm 36.5 In Coelo misericordia tua Domine Men vse to pitie their seruants in respect of their owne commoditie the which is the lowest degree of mercy for euery man if he be not a foole pittieth his very n Prouerb 12.10 beast Other pitie men in regard of friendship and alliance which is an higher degree of mercy Some shew pitie to men in that they be men not onely flesh of our flesh and bone of our bone but also created according to Gods owne likenesse and similitude which is among vs the highest degree of mercy Now God takes pitie on all things as being his Creatures on men especially being created after his owne Image but on true Christians principally being the Sonnes and heires of his kingdome If any shall aske what cause moued him to make the world to create man after his owne likenes to iustifie sinners and adopt vs for his children it is nothing else but his meere mercy that endureth for euer He loued vs when we would not yea when wee could not loue him and he continueth his goodnes not in respect of his owne benefite for hee needes not our helpe but onely for our good The Lord is gracious because gracious And therefore the blessed Angels aptly diuided their Christmasse Caroll into two parts o Luke 2.14 Glory to God on high and on earth peace God hath indeed all the glory but we reape the good of his graciousnes and mercie that endureth for euer I called vpon the Lord Hitherto King Dauid concerning the graciousnesse of God in generall He comes now to treate of his mercy toward himselfe in particular the which is applyed by Diuines vnto the p Augustine Mollerus Church and q Caluin Placidus Tileman Agellius Christ himselfe who was in his Passion heard at large and in his Resurrection he saw his desire vpon his enemies The pith of all which is summarily comprised in the 24. verse This is the day which the Lord hath made let vs reioyce and bee glad in it In which obserue 1. What day is meant by this day 2. How the Lord is said to haue made this day more then other daies 3. Why we should in this day so made reioyce and be glad For the first r Bucer Caluin Mollerus litterally this ought to be referred vnto the solemne day wherein Israel
Israelites are the land of the Lord and the captiuity here mentioned is bondage vnder sinne so Paul Rom. 7.23 I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of this death In this captiuity Satan is the Iaylor the flesh is our prison vngodly lusts are the manicles a bad conscience the tormentor all of them against vs onely Christ is Emmanuel God with vs he turneth away the captiuity of Iacob in forgiuing all his offences and in couering all his sinnes For the blessed order of our redemption is x Bellarmin briefly this God out of his meere loue to the world quia bene voluit terrae gaue his sonne the sonne by his death appeased the wrath of his Father and abundantly satisfied the diuine iustice for the sinnes of the whole world God pleased in his sonne Iesu forgiueth all our offences and couereth all our sinnes and remission of sinne releaseth our captiuity Whosoeuer then is a true beleeuer in Christ is the Lords y 1. Cor. 7.22 free-man z See Aquin. lect 4. in Rom. 7. in this life so set at liberty that sinne shall not raigne in his mortall members Rom. 6.12 but in the world to come fully free from all corruption and concupiscence when as his vile body shall bee made like to Christs glorious body Philip. 3.21 the which is called by Paul the glorious liberty of the sonnes of God Rom. 8.21 Turne vs then O God our Sauiour Heere begins the a Bucer Bellarmin petition or b Genebrardus application of the former prophecy wherein the Church heartily desires the father of mercies that he would execute his holy promise concerning our deliuerance by sending his onely Sonne and our only Sauiour Christ Iesus into the world Where as it is said in the prophecie Thou hast turned away the captiuitie of Iacob it is said in the Prayer Turne vs then O God our Sauiour In the prophecie Thou hast taken away all thy displeasure and turned thy selfe from thy wrathfull indignation in the Prayer Let thine anger cease from vs wilt thou be displeased at vs for euer and wilt thou stretch out thy wrath from one generation to another In the prophecie Thou hast been fauourable to thy land thou hast for giuen the offences of thy people and couered all their sinnes in the Prayer Quicken vs O Lord that thy people may reioyce in thee shew vs thy mercie and grant vs thy saluation c Euthym. that is thy Sonne Iesus d Acts 4.12 by whom onely thou sauest The whole Prayer hath as e D. Incognitus one notes two parts 1. The Churches request vnto God that the Messias of the world may come and that for foure causes especially 1. For our reconciliation vnto God vers 4.5 2. For our iustification vers 6.7 3. For our illumination vers 8. 4. For our glorification vers 9. 2. Gods grant to the request of his Church in the fulnes of time Mercie and truth are met together c. I will hearken what the Lord will say The word of God is a lanterne vnto our feete and a light vnto our paths a trustie f Psal 119.24 counseller in all our affaires in our afflictions especially The Lord speakes peace vnto his people both in the bookes of his holy Scriptures and by the mouthes of his godly g Tileman in loc Preachers And therefore such as h 1. Thess 5.20 despise prophecying for some by-respects of tithes and other worldly toyes hate their learned and vigilant Pastors i Luke 19.42 vnderstand not these things which belong vnto their peace It was euer held commendable policie both among Christians and Heathens that a good thing for the Common-weale should be broached by the gratious lip of some man highly honoured in his countrie because his precept is vsually dis-respected whose person is despised And this among other is one cause why some men in Gods house during the time of praying and preaching prattle so much vnto their mates or if their pew-fellow be more deuout prate by nods and fleares and other secret signes vnto their lewd companions further off It is hard for any said Plutarch to change himselfe so much but that a man at one time or other may catch his heart at the tip of his tongue and so surely no hypocrite can so deeply dissemble but a man euer and anon may see his heart at his fingers end his wandring lookes and other irreuerent behauiour in the Temple bewray that his soule doth not magnifie the Lord nor his spirit reioyce in God his Sauiour When thou commest into the Sanctuary thou must either in thy deuotions speake vnto God or else heare what God by his ministrie speaketh vnto thee It is the fashion of worldlings to sue their neighbors for euery trifling trespasse but a true Christian is resolued here with our Prophet I will heare what the Lord God will say concerning me Now hee saith k 1. Cor. 6.5 Is it so that there is not a wise man among you no not one that can iudge betweene his brethren but a brother goeth to law with a brother and that vnder such aduocates and Iudges l Saluianus lib. 5 de gubernat dei qui hac lege defendunt miseros vt miseriores faciant defendendo like the thornie bush fleecing the poore sheepe which in a storme commeth vnto it for shelter It is the fashion of worldlings if they lose goods out of their closet or cattell out of their Close presently to rake hell for help consulting with abominable witches and other wicked agents of the diuell but a good Christian on the contrary saith I will heare what the Lord will say He saith in his law m Exod. 22.18 Thou shalt not suffer a witch to liue Shall I then forsake God who n Deut. 33.26 rideth vpon the heauens for my helpe and the Magistrate Gods deputie to o Rom. 13.4 take vengeance on him that doth euil and seeke comfort at the hands of a Coniurer by blacke Arts and workes of darknesse No Satan if thou wouldest in consideration of my little losse giue me my house full of siluer and gold or couldest as once thou diddest impudently boast vnto my blessed Sauiour bestow on me p Matth. 4.9 all the kingdomes of the world q Numb 22.18 I cannot goe beyond the word of the Lord my God to doe lesse or more It is the fashion of worldlings when their consciences afflict them at any time for sinne to see merry plaies or reade merry bookes or heare merry tales or take merrie cups and so they make the remedie worse commonly then the disease But a good man and a true Christian heares what the Lord saith vnto him in his word and ministrie r Psal 50.15 Call vpon
AN EXPOSITION OF THE PROPER PSALMES VSED IN OVR English Liturgie TOGETHER WITH A REASON WHY THE CHVRCH did chuse the same By IOHN BOYS Doctor of Diuinitie The first part explaining the Psalmes appointed to be read on Christmas and Easter day PSALM 49.4 Aperiam in Psalterio propositionem meam AT LONDON Imprinted by FELIX KYNGSTON for VVilliam 〈…〉 TO THE RELIGIOVS AND EVERY WAY NOBLE KNIGHT SIR THOMAS WOTTON of Bocton Malherbe Sonne and heire to the right honourable EDVVARD Lord WOTTON Baron of Marleigh Comptroller of his Maiesties household Lord Lieutenant of the Countie of Kent and the Citie of Canterburie and one of the most Honorable Priuie Counsell SIR as the Scriptures excel other writings in veritie so the Psalmes other Scriptures in varietie for whereas some sacred bookes are legall as the Pentateuchue of Moses other historicall as the Kings Chronicles Acts a third kinde Propheticall as the Vision of Esay Sermons of Jeremie Reuelation of Saint John a fourth Euangelicall as the Gospels and Epistles the Psalter as a Prolog in lib. 3 Psalmorum Augustine b Hom. de laudibus virtute Psalm Basile c Praefat. in Psalm Euthymius and d Athanasius Chrysostom other ancient Doctors honour it is a common treasure-house of all good arguments and instructions and in this respect aptly tearmed e Caluin epist praefix Com. in Psalm The Soules Anatomie the f Tremel argument in Psalm Lawes Epitomie the g See Victorinus Strigellius epist Dedicat. Tilemanus Heshusius praefat in Psalm Gospels Jndex in one word The h Turrecremat prolog in Psalm Register i Io. Gaineius epist lect in od Dauid Enchiridion k Ex ceteris omnibus quasi Collectus Hen. Mollerus praefat in Psalm Summarie pith and as it were l Agellius prolog in Psalm Briefe of the whole Bible Vpon this ground the Church in m Preface Com. Booke old time diuiding the Psalmes into seuen portions inioyned that they should bee read in diuine seruice thorough once euery Weeke and in our time parting them into thirtie once euery Moneth where as other parts of holy writ are read thorough but once in the yeere And the Nouelists howsoeuer they mislike bare reading of Chapters approue notwithstanding by their positions and practise singing of Psalmes in the Congregation By which it doth appeare that nothing is esteemed generallie more necessarie for the worshippe of God then the word of God and no parcell of the word more full and fit then the Psalmes vnto which I will adde that no Psalmes are more profitable then the proper as vnfoulding the foure chiefe mysteries of holy beliefe namely Christs Jncarnation Passion Resurrection Ascension An exposition whereof I haue begun in the name of the Lord Iesus and that for his Sions sake the which I dedicate to your worthie selfe as being a noble Theophilus that is a true seruant of God and obseruant of his Church affected so right honestly which is right honorably to her doctrine and discipline that your humble Comportament in Gods house giueth vnto the world good hope that you will become an open booke of vnfained deuotion and pietie Now the God of all comfort according to the multitude of his mercies and riches of his glorie blesse you and your Honourable Familie that you may long enioy good dayes on earth and hereafter eternall happinesse in Heauen Yours in all good offices of dutie and loue IOHN BOYS Hollingbourn April 2. CHRISTMAS DAY Morning Prayer PSALME 19. The Heauens declare the glorie of God c. THE World resembleth a Diuinitie-Schoole saith a Com. de tranquil animi Plutarch and Christ as the b Matth. 23.8 Scripture telleth is our Doctor instructing vs by his workes and by his words For as c Tull. lib. 5. de finibus Aristotle had two sorts of writings one called Exoterical for his common auditors another Acroamatical for his priuate schollers and familiar acquaintance so God hath two sorts of books as Dauid intimates in this Psalm namely The Booke of his Creatures as a Common-place booke for all men in the world The heauens declare the glorie of God vers 1.2.3.4.5.6 The Booke of his Scriptures as a statute-booke for his domesticall auditorie the Church The law of the Lord is an vndefiled law v. 7 8 c. The great booke of the Creatures d Du Barias 1. day 1. weeke in folio may bee termed aptly the Sheepheards Kalender and the Ploughmans Alphabet in which euen the most ignorant may runne as the e Abacuc 2.2 Prophet speakes and reade It is a Letter Patent or open Epistle for all as Dauid in our text Their sound is gone out into all lands and their words into the ends of the world there is neither speech nor language but haue heard of their preaching For albeit heauen and the Sunne in heauen and the light in the Sunne are mute yet their f Non loquuntur quidem vt homines tamen velut loquentes à nobis intelligūtur Tremel in loc voyces are well vnderstood g Athenagoras orat pro Christianis Catechizing plainly the first elements of religion as namely h Thom. part 1. quaest 12. art 12. Caietan ibidem that there is a God and that this God is but one God and that this one God excelleth all other things infinitly both in might and maiestie Vniuersus mundus as i Cardinal Cusanus one pithily nihil aliud est quà m Deus explicatus The whole world is nothing else but God exprest So Saint Paul Rom. 1.20 Gods inuisible things as his eternall power and Godhead are cleerely seene by the creation of the world being vnderstood by the things that are made The heauens declare this and the firmament sheweth this and the day telleth this and the night certifieth this the sound of the thunder proclameth as it were this in all lands and the words of the whistling winde vnto the ends of the world More principally the Sunne which as a bridegrome commeth out of his chamber and reioyceth as a giant to runne his course The k Victorinus Strigel in loc Vide Bellar. de ascensione mentis in deum per scalas Creat grad 7. cap. 2. body thereof as Mathematicians haue confidently deliuered is 166. times bigger then the whole earth and yet it is euery day carried by the finger of God so great a iourney so long a course that if it were to be taken on the land it should runne euery seuerall houre of the day 225 Germane miles It is true that God is incapable to sense yet hee makes himselfe as it were visible in his workes as the diuine l Du Bartas vbi sup fol. 6. Poet sweetly Therein our fingers feele our nostrils smell Our palats taste his vertues that excell He shewes him to our eyes talkes to our eares In the ordered motions of the spangled spheares So the heauens declare m Placidus
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