part haue no Commission to commend that reading vnto you Vers 6. Yet haue I set my King vpon my holy Hill of Sion As much to say as notwithstanding all this maugre the Folly and Fury and Vproares of the People maugre the Wit and Pollicy and Cunning of the Magistrate I God the Father the First Person in Trinity Vncreate Incomprehensible Eternall Almighty maker of Heauen and Earth and of all things Visible and Invisible and disposer of all things to their truest ends Haue set my King that is my holy One my beloued Sonne in whom I am so well pleased vpon Sion to wit the Church vpon my holy Hill of Sion my holy Catholike Church For p Aug. in Joh. Tract 115. Sion ille Mons ille non est de hoc Mundo This Sion and this Hill is not of this world Quod est enim eius Regnum nisi Credentes in eum Non ait Nunc autem Reguum meum non est hîc sed non est hînc For what is his Kingdome p Aug. in Joh. Tract 115. saith S. Austen but those that beleeue in him He saith not My Kingdome is not hêre but my Kingdome is not hence Concerning the Hill of Sion there is much speech in holy Scripture The Hill of Sion q Ps 48.2 saith our Prophet in another place is a faire place and the ioy of the whole earth vpon the North side lieth the City of the great King God is well knowne in her Palaces as a sure refuge Againe r Ps 68.15 As the Hill of Basan so is Gods Hill even an high Hill as the Hill of Basan Why hop yee so yee high Hills This is Gods Hill in the which it pleaseth him to dwell yea the Lord will abide in it for ever And yet againe Å¿ Ps 78.68 He refused the Tabernacle of Ioseph and chose not the Tribe of Ephraim but chose the Tribe of Iuda euen the Hill of Sion which he loued And there he builded his Temple on high and laid the foundation of it like the ground which he hath made continually Now it is here said that the Lord hath placed his Annointed vpon this Hill of Sion for that Sion and Ierusalem were the very first places in the World from whence this Gospell did first beginne Come yee t Esay 2.3 saith the Prophet Esay and let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob and he will teach vs of his waies and we wil walke in his Paths for out of Sion shall goe forth hâ—â— Law the Word of the Lord from Ierusalem It is called here Holy Hill or in regard of that peculiar presence which the Lord at that time afforded to it like as he said to Moses u Exod. 3.5 The place whereon thou standest is holy Ground or in regard of the Temple and divine worship therein exercised like as Ierusalem is tearmed The holy City both by x Esay 48.2 Esay the Prophet and by y Mat. 4.5 S. Mathew Vers 7. I will preach the Law whereof the Lord hath said vnto me Thou art my Sonne this day haue I begotten thee The Prophet in the Verse before declared vnto vs what the Father said of the Sonne concerning the Kingdome in this Verse he declareth concerning the said Kingdome what it is the Sonne himselfe saith Which is thus much in effect I for my part shall bee farre from opposing force to force I will not seeke humaine helpes and encounter in like sort with the Folly or Fury or Pollicy of mine Enemies I will only rely on that Word which the Lord hath said concerning me and it shall bee powerfull enough against all resistance Thou art my Sonne this day haue I begotten thee This Word this Law this Decree of God aboue is powerfull enough and much more sharpe then any two edged Sword It is mighty through God to the pulling downe of strong bolds z 1. Pet. 1.24 Al Flesh is as Grasse and all the glory of Man as the Flowre of Grasse the Grasse withereth and the Flowre thereof falleth away but the Word of the Lord endureth for ever Concerning the words here Thou art my Sonne this day haue I begotten thee the Arrians laid hold vpon them to impugne therby the Eternity of our Saviour all for because forsooth mention is here made of Hodie this day Wherevpon S. Austen Quid me stimulas Arriane rides cum audis hodie Arrian a Aug. de quinque Haeresib c. 4. saith S. Austen why dost thou iog me on the elbowe and laughest in thy sleeue when thou hearest these words This day Why man with God it is neuer to Morrow nor Yesterday but alwaies this Day The Yeare is not turned about with the Circles of the Months the Month is not passed ouer with Daies that are still comming and still going the Houres are not changed the Times and Moments are not altered the Day is not finished with bonds limits nor begun with any beginning Againe in his Confessions speaking vnto God Thy Yeares b Aug. Confess l. 11. c. 13. saith he nether come nor goe but these of ours both goe and come that all at length may come All thy Yeares are altogither and all for because they are nor they that goe are excluded from them that come because they passe not but these of ours shall all of them bee when as all shal not be Thy Yeares are one Day and thy Day is not Quotidie every Day but Hodie this Day because thy Hodiè this Day giues not place vnto to Morrow the reason is for that it succeeded not Yesterday Thy Hodiè this Day is no whit lesse then Eternity it selfe and therefore thou didst beget one Coeternall to thy selfe whenas thou saidst This Day haue I begotten thee And yet againe in another place The Baptisme of Christ c Aug. Enchirid. ad Laurent c. 49 saith S. Austen is not in water only as was the Baptisme of Iohn but also in the Holy Ghost that whosoeuer beleeues in Christ might bee regenerated by that Spirit by whom Christ being regenerated needed no Regeneration Wherevpon that voice of the Father that came vnto him at his Baptisme This day haue I begotten thee pointed not out that one Day of time wherein he was Baptized but that of immutable Eternity thereby to shew that his being a Man pertained to the Person of his only Begotten For where the Day is nether begun with the end of a former nor is ended with the beginning of any that followeth there is alwaies This Day There are that d Vid. D. Boys Festiv Thursd in Easter week interprete these Words Thou art my Sonne this day haue I begotten thee of the day of our Saviours Incarnation the Apostle S. Paul he interpreteth it of the Day of his Resurrection e Act. 13.33 We i saith he declare vnto you glad Tidings how that the Promise
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
is Right And againe in another place Å¿ Aug. contr Cresc Gram. l. 3. c. 51. Kings doe serue God in this as Kings of in their owne Realme they commaund Good Things and forbid Evill not only concerning the Civil state of Men but the Religion of God also Vers 12. Kisse the Sonne least he be angry and so yee perish from the right Way If his Wrath be kindled yea but a little blessed are all they that put their trust in Him Concerning Kissing here in this place I will say as Lipsius did when he wrote a Chapter De Osculis and t Lips Eleâ—â— l. 2. c. 6. beganne with these Words Abi Venus fallam ego te quae ipsa multos de Osculis Caput scribam inscribam in quo tamen nihil tibi loci aut iuris Venus avaunt I shall now deceaue thee as thou thy selfe hast deceiued many I shall Wright and Intitle a whole Chapter concerning Kisses wherein thy self shalt haue no place or right at all This Passage of Holy Scripture though it be of Kissing yet concernes it Venus never awhit no more then doe the Canticles whose very Beginning is this u Cant. 1.1 Let him Kisse me with the Kisses of his Mouth for thy Loue is better then Wine Nor is the Kisse here meant such an one as a Queene of France they say once gaue to a famous Chancellor in that Kingdome x History of Lewis 11. translated by Mr Grimston l. 1. p. 26. who passing in the Court by a Chamber where the Chancellor lay asleepe went saith the Story and Kist him and to her Ladies that marvailed thereat I kisse not the Man quoth Shee I kisse that Mouth from whence haue issued forth so many excellent Discourses I nothing doubt but that Kiss was chast enough yet is this another then that though I am not neither of Drusius his mind who will haue it only to be y Drus Observ l. 2. c. 16. Civill S. Bernard pleaseth me much better who speaking of this Kisse Foelix Osculum ac stupenda dignatione mirabile in quo non os ori imprimitur sed Deus Homini vnitur This z Bernard sup Cantic Ser. 2. saith he is an happy Kisse and admirable in regard of the favor God sheweth vs therin for that hereby Mouth is not ioyned vnto Mouth but God is vnited vnto Man Come we to Kisses in that other kind Mouth to Mouth and Iudas kist our Saviour no man neerer even Iudas Iscariot kist the Sonne but did his Kissing ought availe him or was it the Kissing here meant No but it came to be a By-word and is the Summum Genus as it were to all treacherous Kisses ever since and so shall be to the Worlds end A IVDAS KISSE Now if the Kissing here be not such a Kisse Mouth to Mouth much lesse is it a Kissing of his Image or his Rellicks as our Adversaries the Papists a Vid. Drus Observat l 2. c. 16. following the Superstition of the Gentiles vse to doe Iudas yet had a neerer proximity then so in that he Kissed our Saviours owne Lipps but his advantage thereby was small By Kissing then is here meant the Honouring and Obeying of our Saviour as Kings themselues would bee Honoured and Obeyed by their Subiects a b 2. Kings 18.6 Cleauing to the Lord and a Keeping of his Commandements So Pharaoh vnto Ioseph c Gen. 41.40 According vnto thy Word shall all my People be ruled It is in the Originall All the People shall Kisse thy Mouth And as here Kings and Princes were put in mind of this Duty so was it Prophesied by Esay that so it should come to passe in regard of that great Honour they should performe to his Church Kings d Esay 49.23 saith he shall be thy Nursing Fathers and their Queenes thy Nursing Mothers they shall Bow downe to thee with their face towards the Earth and lick vp the Dust of thy Feet And againe in another place e Esay 60.16 Thou shalt also sucke the Milke of the Gentiles and shalt suck the Breasts of Kings and thou shalt knowe that I the Lord anâ— thy Saviour and thy Redeemer Why but is it not enough will some say to Honor the Father except we honour the Sonne too If so be the Son must needs be Honoured doth not the Honour redownd to him that is done vnto the Father Are not the Father and the Sonne both one There is a memorable Story in Theodoret concerning this point f Theodoret. l. 5. c. 16. Theodosius the Emperour when neither by Bishops nor Councels could be got to remoue the Arrians from their Churches Amphiphilochius alone with his witty behaviour and answere wan him to it For Amphilochius entring the Palace and finding Arcadius the eldest Sonne of Theodosius lately designed Emperour and sitting with his Father Amphilochius did his duty to the Father but made of his Sonne that sate by him no account at all Theodosius thinking the Bishop had but forgotten himselfe willed him to salute his Sonne to whom the Bishop againe replyed that what he had done to the Father was sufficient for both Whereat when the Emperour began to storme and to conster the contempt of his Sonne as dishonour done to himself the wise Bishop made reply And art thou so grieued O Emperour to see thy Sonne neglected and so much out of patience with those that reproach him Assure thy selfe then that Almighty God hateth the Blasphemers of his Sonne is offended with them as with vngratefull wretches against their Saviour and Redeemer But what is the Consequence of the Sonnes Anger here in this place suppose he should be angry what then And so ye perish from the right way Here then is the Consequence here is the effect of his Anger Perishing and a perishing from the Right Way not a missing of it onely for many may misse and at length come in againe but a Perishing but an Vndoing but an vtter consuming of themselues For there is no other g Act. 4.12 Name vnder Heauen whereby they might be saued Againe Hee saith not here in this place h Aug. de Nat. Grat. c. 33. saith S. Austen least the Lord be angry and he shew you not the right Way or he bring you not into the right Way but walking therein already hee is able so to terrifie them that he saith Least ye perish from the right Way How by what meanes Even for that Pride is to be taken heed of and that in our Good Deeds that is in the Right Way least that Man repute that to be his owne which is Gods loosing that which is Gods come to that which is his owne The like to this he hath in another i Aug. de Correp Grat. c. 9 place Howbeit here forsooth Exception is taken for adding the Word Right The Booke of Common Prayer l Abridgment of that Booke which the Minist of Linc.