those he hath made tame as the OXE to plow the SHEEP to cloath the Nakednesse of our Bodies other labouring BEASTS to cary those things that are to be carryed in or out FOWLE FISH whereby our Table may bee the better furnished b Iam. 3.7 And yet as S. Iames noteth Every kinde of Beasts and of Byrds of Serpents and things in the Sea is tamed and hath beene tamed of Mankinde but the TONGVE can no Man tame it is an vnruly Evill full of deadly poyson But to returne where I left First concerning SHEEPE they are c Plin. Nat. Hist l. 8. c. 47. saith Pliny in great request both in regard that they serue as Sacrifices to pacifie the Gods and also by reason their Fleece yeeldeth so profitable an vse For even as Men saith he are beholden to the Boeufe for their Principall Food and Nourishment which they labour for so they must acknowledge that they haue their cloathing and coverture of their Bodies from the poore Sheepe As touching Sacrifices though the Gentiles had great vse of them as also the Iewes yet we Christians haue none at all and yet I knowe not how the vse of them is such with some Christians that as d Sr Th. Moore Vtop l. 1. Sr Th. Moore obserueth very wittily They that were wont to be so Meeke and Tame and so small Eaters now bee become so great Devourers and so Wild that they eat vp and swallow downe the very MEN themselues They Consume Destroy and Devoure whole FIELDS HOVSES and CITIES Meaning as he there speaketh in the person of another that Noblemen and Gentlemen yea certaine Abbots not contenting themselues with the yearely Revenues and Profits that were wont to growe to their Forefathers and Predecessors of their Lands nor being content that they liue in rest and pleasure nothing profiting yea much noying the Weale-publique left no ground for Tillage they Inclosed all in Pastures they threw down Houses they pluckt downe Townes left nothing standing but only the CHVRCH to bee made a SHEEPE-HOVSE Secondly concerning OXEN they are so profitable to Man that a certaine Roman as e Plin Nat. Hist l. 8. c 45. Pliny reports was iudicially Endited Accused and Condemned by the People of Rome for that to satisfie the minde of a Wanton Minion and Catamite of his who said he had not eaten any Tripes all the while he was in the Country hee killed an Oxe although hee was his owne yea and for this fact was Banished as if he had slaine his Grangier and Bailife of his Husbandry These also serued the Heathen and the Iewes for Sacrifices and though to vs Christians they are needles in that respect yet are they so necessary otherwise as that in many respects we cannot be without them Verse 8. The Fowles of the Aire and the Fishes of the Sea and whatsoever walketh through the Pathes of the Seas When these liuing Creatures here mentioned and in the next Verse before were first created this was the order of them First the First Secondly the Fowle Thirdly the Beasts of the Earth for so we read in the f Gen. 1.21 Booke of Genesis Here and in the Verse before the order is inverted the last first and the first last Beasts in the first place with their kindes Sheepe and Oxen Fowles in the second and Fishes in the third But howsoeuer the order is inverted the meaning is all one both in this place and in that namely that all Creatures of what kinde soeuer which are all comprehended vnder these are put in subiection vnto Man Pecora voluptatis Volucres Superbiae Pisces Curiositatis By Beasts g Aug. in hunc Ps saith S. Austen may Pleasure by Birds Pride by Fishes Curiosity bee meant alluding to that of S. Iohn The Lust of the Flesh h 1. Ioh. 2.16 the Lust of the Eyes the Pride of Life Howbeit I had rather goe more literally with i Chrys in hunc Ps S. Chrysostom to worke and to vnderstand as he doth that we haue Dominion of all these and they are put in subiection vnder our Feet in that God hath giuen vs Art and Cunning to take them Whether they bee the Fowles on high or Fishes beneath in the Deepe or Beasts as it was in the former Verse The Fowles Fishes are thus ioyned here together for that both of them had their first l Vid. Zanch de Oper. Part 2. l. 7 c. 3. Creation out of the Waters though concerning Fowles Aristotle is of another minde Here a Note would be remembred and that a worthy one which Antoninus hath both of the Verse going before as also of this marry I dare not commend it for Currant but onely to our Romish Catholiques and I wonder our Rhemists made here no vse of it The Note is this The m Antonin in summa Part. 3. Tit. 22. c. 5. Man here meant is the POPE The Beasts of the Field Men liuing on Earth The Fishes of the Sea the Soules in Purgatory The Fowles of the Ayre the Soules in Heauen Hee that would see more hereof I referre him to n B. Iuel Defence of the Apol. Part. 1. c. 10 Divis 1. B. Iewel as also to my o Serm. on the Queenes day p. 695. Lord of London and thirdly to p Pseudo-Mart c. 3. p. 91 D. Dunne Verse 9. O Lord our Governour how excellent is thy Name in all the World This Psalme is like a Bracelet it beginneth and endeth with one and the same Linck It is like vnto the Yeere which beginneth where it endeth and ends where it doth beginne q Virg. Georg. l. 2. Atque in se sua per vestigia volvitur Annus In a word it is a true Rhetoricall Epanalepsis The Prophet no doubt had great Cause to begin with Admiration but hauing now considered these particulars in this sort hee had greater Cause as here he doth to end with Admiration For if so be we looke vpon Man in himselfe we shall see him so poore a Creature as it may well seeme strange vnto vs admirably strange that God should haue any respect or cast so much as an Eye vpon him And therefore as Elisabeth r Luc. 1.43 said Whence is this to me that the Mother of my Lord should come to me So whence is it may wee say in our Soliloquies vnto God that hee should visite vs in this sort and haue this respect vnto vs. But is it of Man only that this Psalme doth thus speak Nay doubtlesse but of God and Man of the promised MESSIAS and in that respect this Psalme was a Å¿ Christs Serm. going to Emaus p. 104. p. 105. Vid. Iansen Epist Dedicat p. â— 5. b. Prophesie and many Mysteries of our Faith contained therein to wit our Saviours Passion his Resurrection and Dominion which hee hath over all Creatures both in Heauen and Earth Witnesse the Apostle S. Paul which doth open this Psalme vnto
light which might hinder and let your proceedings behold for a barre against that impediment one opinion yee have newly added unto the rest even upon this occasion an opinion to exempt you frō takeing Oathes which may turne to the molestation of your Brethren in that cause The next neighbour opinion whereunto when occasion requireth may follow for dispensation with Oathes already taken if they afterwards be found to import a necessity of detecting ought which may bring such good men into trouble or damage whatsoever the cause bee O mercyfull God! what mans witt is there able to found the depth of these dangerous and fearfull evills whereinto our weake and impotent nature is inclinable to sinke it selfe rather then to shew an acknowledgment of errour in that which once wee have unadvisedly taken upon us to defend against the streame as it were of a contrary publique resolution Wherefore if wee any thing respect their errour who being perswaded even as yee are have gone further upon that perswation then yee allowe if wee regard the present estate of the highest Governour placed over us if the quality and disposition of our Nobles if the Orders and Lawes of our famous Vniversities of the profession of the Civill or the practise of the Common-Law amongst us if the mischieves whereinto even before our eyes so many others have fallen headlong from no lesse plausible and faire beginings then yours are there is in every of these considerations most just cause to feare least our hastinesse to imbrace a thing of so perillous Consequence should cause posterity to feele those evills which as yet are more easy for us to prevent then they would be for them to remedy 15. The best and safest way therefore for you The Concl. of all my deare Brethren is to call your deeds past to a new reckoning to examine the cause yee have taken in hand and to try it even point by point Argument by Argument with all the diligent exactnesse yee can to lay aside the Gall of that bitternesse wherein your minds have hitherto overabounded and with meeknesse to search the Truth thinke yee are men deeme it not impossible for yee to erre fift unpartially your owne hearts whether it bee the force of reason or vehemency of affection which hath bred and still doth feed these opinions in you If truth doe any where manifest it selfe seeke not to smother it with glosing delusion acknowledge the greatnesse thereof and thinke it your best victory when the same doth prevaile over you 16. That yee have bene earnest in speaking and writing againe and againe the contrary way shall bee no blemish nor discredit at all unto you Amongst so many so huge volumes as the infinite paines of Saint Augustine hath brought forth what one hath gotten him greater love commendation and honour then the booke wherein he carefully collecteth his owne oversights and sincerely condemneth them Many speeches there are of Iobes whereby his wisdome and other vertues may appeare but the glory of an ingenious mind hee hath purchased by these words only Iob. 39.37 Behold I will lay mine hand on my mouth I have spoken once yet will I not therefore maintaine argument yea twice howbeit for that cause further I will not proceede Farre more comfort it were for us so small is the joy wee take in these strifes to labour under the same yoake as men that looke after the same eternall reward of their labours to bee injoyed with you in bands of indissoluble love and amity to live as if our persons being many our Soules were but one rather thē in such dismembred sort to spend our few wretched dayes in a tedious prosecutiō of wearysome contentions the end whereof if they have not some speedy end will bee heavy even on both sides Brought already wee are even to that estate which Gregory Nazianzene mournfully described saying G. Naz Apol. My mind leadeth mee sith there is no other remedy to fly and to convey my selfe into some corner out of sight where I may scape from this cloudy tempest of maliciousnesse whereby all parts are entred into a deadly warre amongst themselves and that little remnant of love which was is now consumed to nothing The only godlynesse wee glory in is to find out somewhat whereby wee may Iudge others to bee ungodly Each others faults wee observe as matter of exprobration and not of greife By these meanes wee are growne hatefull in the eyes of the heathens themselves and which woundeth us the more deeply able we are not to deny but that wee have deserved their hatred With the better sort of our owne our fame and Credit is cleane lost The lesse wee are to marvaile if they Judge vilely of us who although wee did well would hardly allow thereof On our backs they also build that are lewd and what wee object one against another the same they use to the utter scorne and disgrace of us all This wee have gained by our mutuall home-dissentions This wee are worthyly rewarded with which are more forward to strive then becometh men of vertuous and mild disposition But our trust with the almighty is that with us contentions are now at their highest floate and that the day will come for what cause of dispaire is there when the passions of former enmity being allayed wee shall with ten times redoubled tokens of our unfainedly reconciled love shew our selves each towards other the same which Ioseph and the Brethren of Ioseph were at the time of their intervew in Egypt Our comfortable expectation and most Thirsty desire whereof what man soever amongst you shall any wayes help to satisfie as wee truely hope there is no one amongst you but some way or other will the blessing of the God of peace both in this world and in the world to come be upon him more then the starres of the firmament in number AMEN ECCLES POLIT LIB 5. §. 79. ad fin Such is the generall detestation of robbing God or the church that whereas nothing doth either in peace or warre more uphold mens reputation then prosperous successe because in common construction unlesse notorious improbitie bee joyned with prosperity it seemeth to argue favour with God they which once have stained their hands with these odious spoiles doe thereby fasten unto all their actions an eternall prejudice in respect whereof for that it passeth through the world as an undoubted rule and principle that sacrilege is open defiance to god whatsoever afterward they vndertake if they prosper in it men reckon it but Dionysius his navigation and if any thing befall them otherwise it is not as commonly so in them ascribed to the great uncertainty of casuall events wherein the providence of God doth controle the purposes of men oftentimes much more for their good then if all things did answere fully their hearts desire but the censure of the world is ever directly against them both a Novimus multa regna
he powreth out his heart in these words Zelus domûs tuae comedit me O Lord the zeale I beare unto thy house hath eaten me up it inflameth my heart dryeth my bloud consumeth my marrow such a care had he for the house of God it was death unto him to see it so destroied and laid wast So Christ when he saw the Temple of God foulely and unseemly abused that they made the holy place a place for their unlawfull and unhonest gaine by usury that they turned Religion into robbery sold Oxen Sheep and Doves and kept their banks for exchange in the Temple when the Priests and Levites which should serve God were become Merchants and served themselves when the Temple or house of God which David purposed and Solomon finished and Ezechias and Esras and other godly Princes preserved in which was kept the book of the law whither all the people assembled together to serve God was not used like Gods house but like a common faire or market was made a denne of theeves when these grosse abuses were suffered and things were let runne to such extremities and all this under pretence of holinesse as if it were not only lawfull but needs it must be so moved with zeale he could not abide it he made a scourge of small cords Ioh. 2. and drove them all out of the Temple and poured out the mony-changers overthrew the tables said make not my fathers house a house of merchandize And his Disciples remembred that it was written the zeale of thy house hath eaten me up This was no frantick or melancholy passion neither in Moses nor in David nor in Christ Numb 12. Moses was a very meek man above all that were on the earth David was a man that heareth not and in whose mouth are no reproofes And Christ said learne of me for I am humble and meeke when his Disciples James and John grew wrothful against the Samaritanes that would not receive him Luk. 9. and said Lord wilt thou that we command that fire come down from heaven consume them even as Elias did He turned about and rebuked them and said yee know not of what spirit you are yet through zeale for Gods house Christ whipped out the buyers and sellers David shed forth teares abundantly and Moses dasht in pieces the tables of Gods Commandements All men ought to be patient and gentle in matters appertaining to themselves but in Gods cause no man must yeild or be patient In our daies upon whom the end of the world is come when we did lately see those times whereof our Saviour foretold so long sithence that desolation should be in the holy place and such confusion ignorance and blindnes that men should stumble at noon-daies that truth should be a stranger upon earth that men should forsake wholsome doctrine and give eare unto fables that the mystery of iniquity should worke and the very elect if it were possible be deceived what tryall was made of true godly zeale How notably did it shew it selfe against the rage and fury of the wicked What should J speake hereof The examples are fresh you cannot forget them you heard of them so late it is so late since you did behold them What moved so many so learned so vertuous to yeild their backs to the scourge their necks to the tormenters their bodies to the fire to forsake their goods their friends their parents their wives children but the zeale of Gods house Neither death nor life nor Angels nor things present nor things to come was able to separate them from the love of God they continued stedfast unto the end The zeal of Gods house did eat them up But now God hath restored us he hath taken away the desolation from us he hath given us his truth he hath revealed the man of sin he hath raised up a banner of hope we see and enjoy such things as many Kings Prophets would have enjoyed could not what remaineth but that we take the zeale of the Lords house into our hearts and seek by all meanes the glory of the same As our good fathers and brethren shewed the vehemency of their love in disliking the disorders which troubled the Church of God so in this blessed peace which God giveth to his Church let us witnesse our earnest zeale in seeking that it may be made beautifull established for ever Let our next care be to continue possession Kingdomes are preserved by the same meanes by which they were first gotten that which is conquered by zeale by carefull zeale must be kept It was said of Anniball that he knew how to get the victory but how to use it he knew not Many have lost that by negligence which they had by diligence wonne Therefore we ought as our hearts were carefull and desirous to see these daies so by our thankfulnesse to God for so great a blessing and by christian and godly providence fore-see such meanes whereby we may long hereafter enjoy the same When Phydias had made the pourtraiture of Jupiter Pisanus he overlaid it with oyle that it might continue fresh and greene never putrifie When God gave order to Noah for making the Arke he said thou shalt pitch it within and without with pitch that it might be sound and sure and abide the waves He which challengeth to himselfe that proud and wanton name to be called the head of the universall Church after by litle and litle he was gotten into possession was not behinde hand by all meanes to maintaine and keep the same In this policie he took away the reading of the Scriptures from the people he made Noble-men and Princes his Cardinalls he threw down and set up and changed whom and what hee would The Kings and States of the world the Bishops Professours and Schollars in Universities and Preachers were brought to sweare allegiance and obedience unto him I devise not this the stories hereof are abroad and the oath which they took is known his authority grew greater then the authority of generall Councells nothing might be decreed in Councels but what pleased him none might be admitted to speak in Councels but such as were sworne to him he had all law in his breast There was sometimes a proclamation made in Rome that for considerations no man should erect or build up any Theatre and that if any were set up it should be rased pulled downe Pompeius a Gentleman of great wealth and noble courage did build a Theatre such a one as before had not been seen which would receive 2500 men contrary to the Proclamation and order taken But doubting least the next Magistrates should destroy it he caused a place of religion to be set upon it and called it the Temple of Venus whereby he provided that if any would overthrow it because it was a Theatre they might yet spare it for the Temples sake for to pull down a Temple was sacriledge Even so there
which was made vnto you by the Fathers God hath fulfilled the same vnto vs their Children in that he hath raised vp Iesus againe as it is also written in the Second Psalm Thou art my sonne this day haue I begotten thee The same Apostle to the Hebrewes shewes the excellency of this Name Sonne For vnto which of the Angels f Heb. 1.5 saith the Apostle said he at any time Thou art my Sonne this day haue I begotten thee And againe I will be to him a Father and he shall be to me a Sonne True it is the Name Sonne hath beene giuen vnto many God calleth Israel his g Exod. 4.22 First Borne and consequently his Sonne all the h Rom. 8.14 Elect are the Sonnes of God i Ps 45.17 Magistrates are his Sonnes and l Iob. 1.6 Angels his Sonnes too but Israel because his People the Elect by adoption and grace the Magistrate because he executeth the Iudgements of the Lord the Angels by Creation none of them all according to the worthines of their own Nature but by Nature Substance and Eternity as the Apostle S. Paul meaneth in that place there is none the Sonne of God but CHRIST alone and therefore m Aug. Hom. 32 S. Austen Vnus est Vnicus de illo genitus He alone is the only one begotten of God And againe n Aug. Quaest sup Deut qu. 23. He calleth him the First borne whom he calleth his only Begotten for we also are the Sonnes of God but he calleth him only Begotten because he alone is of the Substance of the Father and Equal Coaeoernall to the Father Verse 8. Desire of me and I shall giue thee the Heathen for thine Inheritance and the vttermost parts of the Earth for thy Possession The Words againe of God the Father concerning the Propagation of the Kingdome of his Sonne CHRIST IESVS namely that not the Iewes only but the Heathen that is the Gentiles also should be his Inheritance and Possession Quis Christianus vnquam dubitavit hoc de Christo esse praedictum What Christian euer doubted o Aug. de Vnit. Eccles c. 8. sayth St Austen that this was forespoken of CHRIST or by this Inheritance here spoken of vnderstood any thing els but the CHVRCH Josephus indeed p Ioseph de Bell. Iudaic. l. 7. c. 12 shewing the causes that mooued the Iewes to fight with the Romans alleageth this amongst the rest for that there was a doubtfull Prophecie found in the holy Scriptures that at the same time one in their Dominions should be Moâ—arch of the whole World many Wisemen were deceiued saith he in this interpretation making account that he should be one of their owne Nation yet indeed thereby was foretold Vespasians Empire Iosephus expresseth not in that place what that Oracle might be but Eusebius making answere vnto him concerning that Passage of his sheweth that Vespasian ruled not the whole World but the Roman Empire only This Oracle therfore q Euseb Hist Eccles l. 3. c. 8. saith Eusebius may better be referred vnto Christ vnto whom it was said of the Father Desire of me I shall giue thee the Heathen for thine Inheritance the vttermost parts of the Earth for thy Possession the r Psal 19.4 Sound of whose Apostles went at the very same time throughout the Earth their words to the end of the World Here concerning the Word Inheritance it is not amisse to obserue with that learned and worthie o Sr IAMES SEMPLE of Sacriledge Part. 1. c. 7. §. 3. KNIGHT that Gods Inheritance in Scripture is twofold His PEOPLE whome he created to his owne Image and his TITHES which hee separated to his owne Service and it is worth the while to consider how this double Inheritance hath in Scripture Language a Prerogatiue aboue the Ciuill Custome in that the Sonne inherits joyntly with the Father A good Obseruation for Many that seeing they hold of the One I meane the Former Inheritance they would not with-hold the Other I meane their Tythes But I goe forwards Concerning the Gentiles and their calling many and manifold were the Prophesies that were in the Old Testament the performance wherof was in the New It was necessary Å¿ Act. 13.46 said Paul Barnabas that the Word of God should first haue bene spoken to you meaning the Iewes but seeing you put it from you and iudge your selues vnworthie of euerlasting Life loe we turne to the Gentiles And from that day forward the Gentiles beleeued indeed The Iewes as St Austen t Aug. Quaest super Iud. qu. 49. de Temp. Ser. 108. speakes in diverse places of his Workes were like to Gedeons Fleece For as at the first the Deaw was onely vpon that and al the Earth besides was dry and afterwards the Fleece was dry only and the Deaw on all the Ground besides so the time was when the Iewes only and none but they were in request I am not sent u Mat. 15.24 saith our Sauiour but to the lost Sheep of the House of Israel howbeit now the case is altred as x Luc. 1.53 spake the Blessed Virgin He hath filled the Hungry with good things and the Rich he hath sent empty away And now as y Aug. in Ps 45. speakes St Austen The Bible is a Book wherein we read the same the World is a Booke wherein we see the same But how is it said in this place Desire of me Was our Sauiour to aske it at Gods hands Nulla res carius constat quà m quae precibus empta est Prayers z Senec. de Benef l. 2. c. 1. saith Seneca oftentimes is a deare peny-worth Molestum verbum est onerosum demisso vultu dicendum Rogo This Word Rogo a Id. c. 2. saith he I aske or craue is a difficult or irkesome Word it is burdensome to him that speaketh it it is to bee spoken with a bashfull countenance Properet licet serò Beneficium dedit qui Roganti dedit Make all the speed he can hee comes but tardy with his good turne that graunts it not vntill it be asked Indeed with Men it is many times so but not with God for we are bound both to aske and not to aske amisse and therefore St Iames Ye haue not b Iam. 4.2 saith he because ye aske not Ye aske and receiue not because ye aske amisse But concerning our Saviours asking That Christ as the onely begotten Sonne of God c Mr Hooker his Eccles Pol. l. 5. §. 48. saith Reverend Hooker hauing no Superiour and therefore owing honour vnto none neither standing in any need should either giue thankes or make Petition vnto God were most absurd As Man what could be seeme him better whether we respect his affection to Godward or his owne Necessity or his Charity and Loue towards Man Againe a litle after Some things he knew should come to passe and notwithstanding prayed for them because
howsoever by distance of Place hee was depriued of the sight of the Arke yet was that no cause at al but that the Lord might giue him the hearing he being u Ps 145.18 Nigh to all such as call vpon him faithfully Why Holy Hill see x Exposit in Ps 2.6 p 41. before Verse 5. I laid me downe and slept and rose vp againe for the Lord sustained me Philip King of Macedon hauing slept a sound sleepe and waking at the last and seeing Antipater by him No marvell y Plutarch Apopth quoth he I slept so soundly seeing Antipater was by and watched It had not like to haue fallen out with King Saul so well z 1. Sam. 26.15 when he on a time fell asleepe howsoever Abner was neere him that loued him as well as ever Antipater did King Ph lip But no such Keeper indeed as the Lord God of Hoasts not Abner not Antipater Had a Iudg. 4.21 Sisera and b Iudyth 13.8 Holofernes so beene kept they had not miscarryed as they did Not a Night goes over our heads but it may be our owne case such a Death or such like But as our Enemie ever watcheth to play Iael or Iudith with vs so he that keepeth Israel he that keepeth vs c Ps 121.4 will neither slumber nor sleepe It is strange how the Lord of Heauen hath kept Many of his Servants whenas they were in a dead sleepe and none by to watch them but onely the Murtherers themselueâ— I haue read of One in Queene Maries time whom since I had good cause to knowe as being betweene vs both to speake in S. Ieroms words Nomina Pietatis d Hieron de Vitand suspect Contubern Officiorum Vocabula Vincula Naturae secunda post Deum Foederatio that being on a time in bed in an Inne and One that had beene his Servant lying neere vnto him comming at Midnight to haue murthered him the Master was dreaming at that instant that the Bed whereon he lay was all on Fire whereat starting vp and crying to God for help the Murtherer was so affrighted that he desisted from his purpose craued pardon for the attempt and presently revealed to him who they were that set him on worke But concluding this point with that of Moses e Exod. 15.2 The Lord is my Strength and Song and he is become my Salvation he is my God and I will prepare him an Habitation my FATHERS God and I will exalt him I returne vnto my purpose The Prophet could not better make knowne vnto vs the tranquillitie of his minde amidst the many dangers he was in then by these effects hee here tells vs of Lying downe and Sleeping and Rising vp againe For as when the minde of Man is much troubled by reason of any imminent danger or hee goes not to Bed at all or if he goes he sleepes not soundly so if so be nothing trouble him then doth he freely take his rest and much refreshed by that rest hee riseth againe with much alacritie When thou liest downe f Prov 3.24 saith Solomon thou shalt not be afraid yea thou shalt lye downe and thy sleepe shall be sweet This sweetnesse of Sleep as it is not the meanest of those Blessings that God bestoweth on vs and many would giue much for the purchasing thereof so the g Ovid. Met. l. 11. Poet describes it accordingly Somne quies rerum placidissime Somne Deorum Pax animi quem Cura fugit qui corpora duris Fessa ministerijs mulces reparasque Labori and so forth But the Prophet here not only slept but rose againe which Sleeping of his and Rising againe hee ascribeth to the Lord. And indeed as S. Austen h Aug. Hom. 28 Vid. Greg. in Evang Hom. 1. speaketh Nonne multi sanâ— dormierunt obduruerunt Haue not many gone to Bed safe and sound and beene found stark dead by the Morning What need wee Examples of old as the i Exod. 12.30 First Borne of the Egyptians Saraes l Tob. 6.13 Seaven Husbands the whole m 2. King 19.35 Camp of the Assyrians being an Hundred Fourescore and Fiue Thousand I suppose no Man liuing but may call to mind some one Acquaintance or other that hath miscarried in this kinde Now for it may be any mans case which hath beene the case of so many hence is it that our Mother the CHVRCH teacheth all and every of her Children to pray against suddaine Death importing therein as that Worthy n M. Hooker Eccles Pol. l. 5. §. 46. Devine obserueth a twofold Desire First that Death when it commeth may giue vs some convenient respite or Secondly if that be denied vs of God yet we may haue wisdome to provide alwaies before hand that those Evills overtake vs not which Death vnexpected doth vse to bring vpon carelesse Men and that although it be suddaine in it selfe neverthelesse in regard of our prepared minds it may not be suddaine And here I cannot but remember that thrice worthie o He died Ian. 25. 1617. according to the Churches Computation otherwise 1618 and gaue aboue a 1000 Pound towards the new Building of the Forefront of the Colledge Doctor in his Faculty as worthy a Gouernour in the Vniversity the Right Worshipfull Mr Dr Blencow forty yeares Provost of Oriel Colledge who died thus suddainely vntimely to many most vntimely to my self and yet to whom in regard of his prepared minde appearing by his last Will and Testament Death no doubt was not suddaine Hee had the first two Letters of both his Names who some 300 yeares bâ—fore was the First Provost of that House and a most principall Benefactor insomuch that vpon the Death of the Latter these Verses were made on Both. A.B. Praepositus primus sed Vltimus A.B. Auspicium Tecto magnum EDOVARDE tuo Ambos quos vidit disiunctos Nestoris â—â—as Aedificatores nunc habet vna Domus Vna Domus Terris habet illos â—nica Coelis Copula ter faelix COELO eademque SOLO THE ENGLISH That A. B. stood for Provost First and for the Last likewise p K. Edw. the Second Founder of ORIEL Colledge Adam Brown Almoner to the King the first Provost thereof EDWARD it shewed vnto thy House what Fortune shouâ—d arise Those Two whom space of Hundred yeares thrice told did so much seuer One House holds Both Both Builders are and Both she holds together One House in Earth in Heauen one House neither holds one alone Thrice happy Couple whom both HEAVEN and EARTH thus ioine in one But to returne to my purpose Having thus farre spoken of this Fift Verse I might seeme to haue done with it and not to need to goe any farther but that there are of the Fathers that seeme to see more therein then as yet we haue seene Arnobius and S. Austen they see in these words our Saviours Passion his Resurrection both Our Sauiour q Aug. de Gen. cont Manich.
many among the Gentiles Many among the Gentiles I confesse but Many among the Iewes Why They are i Rom. 9.4 Israelites to them pertaineth the Adoption and the Glory the Covenants and the Giuing of the Law and the Seruice of God and the Promises theirs are the Fathers and of them concerning the Flesh CHRIST came who is over all God blessed for ever Many among them Yes among them for as it followeth there in that place l V. 6. They are not all Israel which are of Israel nether because they are the seed of Abraham are they all Children Nether is hee a Iew m Rom. 2.28 saith the same Apostle which is one outwardly nether is that Circumcision which is outward in the Flesh but he is a Iew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose praise is not of Men but of God Where we see by the way that the Major Part is not alwaies the better Part but thereof I haue spoken n Exposit in Ps 3.1 p. 65. before †Piscat in hunc Psal Piscator goes an other way and makes the meaning of the Words of this Verse to be this Many All for the most part the common Sort of Men weary of these Troubles when they heare that I am designed from Heauen to be their King and yet to be persecuted thus by Saul say Oh that some would bring it to passe that we might enioy some Good that is Peace and Worldly Happinesse Which sence if the Reader will he may take with good Probability But what is the Answere to the Question here The Answer followeth Vers 7. Lord lift thou vp the Light of thy Countenance vpon vs. Concerning the Word Lord I haue spoken o Expos in Ps 3.1 p. 64 before The Answer here is not by way of Narration but a great deale more significantly by way of Obsecration Would we then knowe wherein this Felicity this chiefe Good doth consist It is in the Light of Gods Countenance that is in Gods Favours towards vs. For as Mens Favour is declared by the Countenance that they shewe Imag◠Animi Vultus est Indices Oculi The Countenance p Tully de Orat. l. 3. saith Tully is the Image of the Mind and that which paints out the Countenance to vs are the Eies So by an vsuall Figure in holy Srripture the Countenance of the Lord as it is said to be an Austere and a Clowdy Countenance vnto the Reprobate so is it Louely and Gratious to his Children In the light of the Kings Countenance q Prov. 16.15 saith Solomon is Life and his favour is as a Clowd of the latter Raine And if it be so in a Kings Countenance who oftentimes is pleased to Day to Morrow is displeased againe who at one and the selfe same time is contented that Haman should be invited with him to a Feast and before the Cloth be taken away r Esther 7.9 giues him a paire of Galows for a Grace-cup how is it in the light of the Countenance of the King of Kings ſ Iam. 1.17 with whom is no variablenesse nether shadow of turning Againe t Heb. 13.8 Iesus Christ the same Yesterday and to Day and for ever O put not your trust in Princes u Ps 146.2 saith David nor in any Child of Man for there is no helpe in them S. Austen hath an excellent speech to the selfe same purpose we haue in hand Some places of Refuge there are x Aug. in Ps 45. saith he wherevnto if a Man fly hee is in worse case then he was before As for example thou retainest to some Great Man in the World thereby to make him thy Friend thou supposest thy selfe secure And yet for all that there are such †Tanta tamen huius Saeculi incerta sunt ita Potentum Ruinae quetidiane crebrescunt vt cum ad tale Refugium consugeris plus ibi timero incipias Vncartainties in this World and the Fals of great Men are so common that when thou hast gotten thee such a Refuge thou hast a great deale more cause to feare then ever thou hadst before Vers 8. Thou hast put Gladnesse in my Heart Since the time that their Corne and Wine and Oyle increased An effect of the Light of the Countenance of God Delight and Ioy and Gladnesse of Heart Mihi crede res severa est verum Gaudium Beleeue it y Senec. Epist l. 3. ep 23. saith Seneca true Ioy indeed is a matter of much Gravity Wee may see it by our Prophet here who had not that Ioy that is described by the Preacher to bee as the z Eccles. 7.5 Crackling of Thornes vnder a Pot or as a a Ecclus. 21.20 Lifting vp of the Voice with Laughter No but Ioy he had notwithstanding and such Gladnesse of Heart as that the Gladnesse of his Enemies who had all things in such abundance Corne and Wine and Oyle was nothing comparable therevnto Even in laughter b Prov. 14.13 saith Solomon the Heart is sorrowfull and the end of that Mirth is Heauinesse Dronysius the Tyrant of Sicily expressed this no man better The Story is at large both in c Tull. Tusc Quaest l. 5. Tully and d Macrob. in Som. Scip. l. 1. c. 10. Macrobius The Increasing here of their Corne and Wine and Oyle thus specified doth intimate vnto vs their time of Harvest Which three Commodities were so great in the Land of Canaan their Country as that it was oftentimes called by the Holy Ghost e Exod 3.8.3.17.13.5.33.3 A Land that floweth with Milk and Hony Now their Ioy in Harvest was so great as that the Prophet Esay when hee would expresse great Ioy indeed thought good to fetch his Comparison from thence They ioy f Esay 9.3 saith he before thee according to the ioy in Haruest Which Ioy no doubt is the greater by reason of such Multitude◠as then Ioy togither When many Ioy togither saith g Aug. Confess l. 8. c. 4. S. Austen each Mans Ioy is more Feruent for that they inflame one another But yet when all comes to all the Ioy in Haruest is but Earthly Ioy and therefore well may the Prophet here preferre his Ioy before that For howsoeuer it be here read Thou hast put Gladnesse in my Heart since the time that their Corne and Wine Oyle increased yet more agreeable to the Hebrew is that in our last Translation as also in the Former before Thou hast put Gladnesse in my Heart more then in the time that their Corne and their Wine increased And againe Thou hast giuen me more Ioy of Heart then they haue had when their Wheat and Wine did abound Yea but here h The Abridgment of the Booke which the Lincolneshire Minist deliuered to his Maiesty p. 15. Exception is taken for adding of Cyle seeing it is not in the
is with thy Punishments for then the Lord is said to be Angry when he destroyeth his Enemies But what is that which here followeth Arise Vp for me in the Iudgement that thou hast commanded The Iudgement g Chrys in hunc Ps saith S. Chrysostome that God hath Commanded is to helpe those that are in need and not in any wise to neglect such against whom there are Dangers towards and therefore thou O Lord who by thine owne Law hast taken order that so wee should doe doe it also by thine owne Deeds No doubt but God is the Fountaine of Pitie and if we that are but Conduits come from him ought to be Pitifull how much more should he himselfe be who is the Fountaine it selfe Some corrospondence this Passage hath with that in the Lords Prayer h Mat. 6.12 Forgiue vs our Debts as we also forgiue our Debters Meaning that seeing we who haue but a Drop of Mercy in respect of thee forgiue others thou who art the Fountaine of Mercy doe thou forgiue vs. Verse 7. And so shall the Congregation of the People come about thee for their sakes therefore lift vp thy selfe againe It is storyed in i Exod. 18.13 Exodus that when Moses sate to iudge the People The People stood by Moses Or as it was in our Former Translation The People stood about Moses from Morning vnto Eauen It was the Custome belike in those Ages to stand about their Magistrates as it were in a Ring that so the Words of the Iudge that spake might haue the better accesse to every of them The Crowne is set vpon the Kings Head and compasseth it l His MAIESTIES Meditat. on Mat. 27. v. 27.28.29 Or Paterne for a Kings Inaugur p. 48. saith his Excellent MAIESTIE vpon whose Head may it long set and compasse it for ever to shew that as the Crowne compasseth the Kings Head so is he to sit in the Midst of the People his wakerife Care is ever to be imployed for their Good their Loue is his greatest Safety and their Prosperity is his greatest Honour and Felicity For many times among the Romans the Word CORONA signifies the People m Steph. Thesaurus in Verb. Corona Perottus takes it to come of Chorus and therevpon in old time it was written with an H though n Quintil Instit Orat. l. 1. c. 5. Vid Polit. Misâ—ell c. 19. Quintilian mislikes that writing But to returne where I left As Moses then did sit in the midst of the People and the Iudges with him so to such a Custome it is that the Prophet alludeth in this place Intimating that if the Lord would be thus beneficiall to him it would be a Cause the whole People would the rather relye vpon him in regard they saw the Fruit thereof in the Prophet himselfe But what was it the Prophets meaning that the People should compasse the Lord in Heauen No but the meaning is n Chrys in hunc Ps saith S. Chrysostome that they should Sing vnto him that they should Praise him that they should Honour and Extoll him in their severall Congregations which forasmuch as in the Temple was perfourmed by such Assemblies as stood in Circuit round about for so were their Synagogues built as we see to this Day hence it is that the Prophet thus speakes Like as our Saviour in like sort o Mat. 18.20 Where Two or Three are gathered together in my Name there am I in the midst of them Thus was he in the p Luc. 2.46 Midst of the Doctors hearing them and asking them Questions And after his Resurrection when the Disciples were assembled together for feare of the Iewes came Iesus and stood in the Midst q Ioh. 20 19. saith S. Iohn and againe Eight Dayes after the Doores being shut came Iesus and stood in the r V. 26. Midst againe Indeed IESVS is the true CENTER to whom Euery of the Faithfull by equal Lines hath his true Reference Whereas it is added here in this place For their sakes therefore lift vp thy selfe againe That is Å¿ Piscat in hunc Ps saith Piscator Once more get thee vp into thy Seat of Iudgement For such Thrones and Seates were set very high Vers 8. The Lord shall iudge the People giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me First whereas it is here said The Lord shall iudge the People what Lord t Aug. in hunc Ps saith S. Austen but IESVS CHRIST for the u Ioh. 5.22 Father iudgeth no Man but hath committed all Iudgement to his Son Though in this place it may signifie to Rule and Gouerne like as the x Heb. 10.30 Apostle to the Hebrewes applyes it out of y Deut. 32.36 Deuteronomy So the Prophet David in an other a Ps 9.8 Psalme He shall iudge the World in Righteousnesse and minister true Iudgement vnto the People And againe b Ps 67.4 O let the Nations reioyce and be glad for thou shalt iudge the Folke righteously and gouerne the Nations vpon the Earth And Abraham to this purpose c Gen. 18.25 Shall not the Iudge of all the Earth doe Right Secondly in that the Prophet cryeth here Ad Sententiandum to haue Sentence giuen him we are to obserue his Assurance in the Equity of his Cause And what a Comfort it is to sue in that Court where the Equity of the Cause may prevaile I leaue it to poore Suitors to consider of in their Extremities and what a World it was euen among Heathens when of a Iudgement giuen at one time it was said by a good Remembrancer d Valer. Max. Memorabil l. 7. c. 7. Si ipsa Aequitaes hac de re cognescere potuisset iustiusve aut gratius pronunciaret Had AEQVITY it selfe sate in Iudgement could shee haue giuen a more Righteous and Gracious Sentence But I feare me they finde those other of the same Author more oftentimes true which he spake of a Sentence ill giuen e Valer. Max. Memorab l. 6. c. 6. Crediderim tunc ipsam Fidem humana Negotia speculantem moestum gessisse Vultum perseverantissimum sui Cultum iniquae Fortunae Iudicio tam acerbo exitu damnautem cernentem The best English to this is PATIENCE and in no wise to be forgotten that f Nebrissens Dec. 2. l. 3. c. 1. My LORD of CANT on Ionas Lect. 3. §. 17. Lewes the Eleuenth King of France did on his Death-bed restore two Counties to the Heires of Iohn the King of Arragon to which in all his Life-time before he would neuer condiscend CONSCIENCE at last wrought with him But how comes it that the Prophet here calleth for Sentence according to his Righteousnes and according to his Innocency This had not wont to bee the Prophets Plea His Plea had wont to be for so it was in the Former g Ps 6.4 Psalme O saue me for thy Mercies