true heaven and earth shall perish and wax old as doth a garment and as a vesture thou shalt fold them vp and they shall be changed but thou art the same and thy yeeres shall not faile Psal 102.27 Heb. 1.12 Thou sweet Iesus art a Priest for euer and a Prince for euer And surely God would haue Dauids earthly kingdom to determine in Iehoiachim and Zedechia that his people might g Hoc admonet vox intellectus in titulo posita Bellar. argum huius Psalmi vnderstand the holy couenant made with Dauid of Christ and that they might pray Lord where are thy old louing kindnesses which thou swarest vnto Dauid in thy truth See S. August de ciuit dei lib. 17. cap. 9.10.11.12.13 Now the Prophet in processe of his hymne describes the natures and vertues of Christ as well inherent in his owne person as infused into his people His Humane nature because the seed of Dauid a perfect man in soule and body against h Bellarmin de Christo lib. 2. cap. 2. Eutycheans i Epiphan haeres 77. Apollinarists k August haeres 11. Valentinians l Alphons de haeres lib. 4. fol. 70. Nestorians m Idem ibid. fol. 73. Monothelites c. His Diuine nature First for that the Church inuocates him as God vers 5. O Lord the very heauens shall praise thy wondrous works and thy truth in the congregation of the Saints By heauen is meant the n Euthym. Tileman Church and the o Augustin Hierom. Preachers of Christ in the Church Secondly Ethan proues Christ to be God by comparison in the 6.7.8.9 verses Who is he among the cloudes that shall bee compared vnto the Lord or what is hee among the gods that shall be like vnto him as if he should say there is neither Monarch on earth nor Angel in heauen his peere Thirdly from the preseruation of all things v. 10.11 Thou rulest the raging of the sea thou rulest the waues thereof when they arise c. Fourthly for that he created the world ver 12.13.14 The heauens are thine the earth also is thine thou hast laid the foundation of the round world c. Hauing thus expressed his natures and shewed him to be p Alphons de haeresibus lib. 1. fol. 25. verus homo verusque Deus tamen vnus vterque He begins in the 15. verse to sing of his vertues as well in his owne person as people For himselfe righteousnes and equity is the habitation of thy seat mercy and truth shall goe before thy face For his people blessed are they that can reioyce in thee they shall walke in the light of thy countenance their delight shall be daily in thy name c. These things affoord manifold instructions according to the prefixed title a Psalme for instruction of Ethan the Ezrarite But the point aimed at most is vndoubtedly q Vatablus Caluin that in all our tentations and tempests of conscience we should flie to the sure mercies and holy promises of God in Christ If once we stay our soules on this anchor hold wee shall escape shipw-rack of faith Ethan who was either penner or singer of this hymne is by r Augustin interpretation robustus one which is strong now no man is strong in this world but hee who relieth vpon the sure promises of God The consideration of our owne merits is able to make vs faint and feeble but our trust in the Lords euerlasting mercies maketh vs like mount Sion which cannot bee remoued but abideth fast firme for euer Psal 125.1 And therefore ſ Galat. de arcan lib. 6. cap. 12. some Diuines haue construed this Scripture by that Ierem. 9.23 Thus saith the Lord let not the wise man glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches but let him that glorieth glory in this that he vnderstands and knowes me to bee the Lord which shew mercy iudgement and righteousnesse And as the Fathers vnder and before the law comforted themselues in all afflictions and misery with the consideration of Christs first comming so let vs in the middest of our tentations and troubles bee stedfast and immoueable because we look for his second comming He deferred his first comming a great while yet in the t Galat. 4.4 fulnes of time he dealt with his seruants u Luke 2.29 according to his word So the Saints expecting his second comming crie with a loud voyce x Apocal. 6.10 How long Lord holy and true doest not thou iudge and auenge our bloud on them that dwell on earth And mockers in the last daies also say y 2. Pet. 3.4 Where is the promise of his comming for since the fathers died all things continue as they were from the beginning of the Creation And yet the Lord saith Saint Peter is not slack concerning his promise as some men count slacknes but is patient toward vs and would haue all men come to repentance z Heb. 10.37 Yet a very little while and he that shall come will come and will not tarrie Behold saith he who neuer vttered vntruth a Apoc. 22.12 I come shortly and my reward is with me to giue euery man according as his workes are The life present is so full of diseases and disasters that our happinesse is b Coloss 3.4 hid with Christ in God but whē he which is our life shall appeare then we shall also appeare with him in glorie for hee shall c Philip. 3.21 change our vile body that it may be like his glorious body d Martialis ad Burdegal epist. 8 Non euacuabitur veritas corporis sed non erit pondus fragilitas corruptionis Wherefore let vs alway be rich in the work of the Lord for as much as wee know that our labour is not in vaine in the Lord 1. Cor. 15.58 Hitherto concerning the dittie of the song I come now to the dutie of the singer I will alway sing thy mercies with my mouth I will euer be shewing thy truth from one generation to another I know e Bellarmine some ioyne in aeternum to the nowne misericordias and not to the verbe cantabo making the sense to bee this I will alway sing thy mercies which endure for euer But alwaies is referred as well if not better vnto the verbe I will sing as who would say Lord thy mercies are so manifest and so manifold so great in their number and so good in their nature that I will alway so f Psal 146.1 long as I haue any being sing praises vnto thee Happily some will obiect All flesh is grasse and the grace thereof as the flower of the field the grasse withereth and the flower fadeth away Dauid being persecuted by Saul said g 1. Sam. 20.3 there is but a step between death and me Nay Dauid thy life is shorter then a stride but a spanne long as thy selfe
and his angels The spirituall enemies of Christ and his Church are Satan and all his complices sinne torment of conscience malediction of the law death hell ouer all which our blessed Sauiour n Coloss 2.15 triumphed openly For in dying hee did ouercome death and in rising againe from the dead hee made the graue his foot-stoole saying o Hos 13.14 O death I will be thy death O graue I will be thy destruction Now beloued his conquest is our victory for hee did ouercome the world for vs and the diuell for vs and death for vs. Hee was wounded for our p Esay 53.5 transgressions and broken for our iniquities his name is q Ier. 23.6 the Lord our righteousnesse he therefore died for our sinnes and rose againe for our Iustification Hee deliuered vs out of the hands of all our enemies that we might serue him all the daies of our life without feare As for our sins hee saith Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy faults r Esay 1.18 Alebeit they were like Crimosin they shall be made white as snow though they were red as Scarlet they shall be like wooll the blood of Iesus Christ cleanseth vs from all sinne 1. Ioh. 1.7 Hee redeemed vs from the curse of the law when he was made a curse for vs Galath 3.13 He put out that hand-writing of ordinances against vs he cancelled that obligation and tooke it out of the way fastening it vpon his Crosse Coloss 2.14 Concerning torment of conscience being iustified by faith we haue peace toward God through Iesus Christ our Lord Rom. 5.1 Lastly touching death and hell he Å¿ Esay 25.8 destroyes death for euer and wipes away the teares from the faces of all his people that they may triumph in the words of t 1. Cor. 15.55 Paul O death where is thy sting O graue where is thy victory the sting of death is sinne and the strength of sin is the law but thankes be to God that hath giuen vs victory through our Lord Iesus Christ He that beleeueth in the Lord Iesus hath u Ioh. 17.3 eternall life neither shall he taste of the x Apocal. 20.6 second death If God then be with vs who can bee against vs If the Lord haue said vnto my Lord sit on my right hand vntill I haue made thine enemies thy foot-stoole What need I feare what either man or Angell or diuell is able to doe against me My Iesus is a y Esay 25.4 refuge against the tempest and a shadow against the heate a z Psalm 46.1 present help in al my tribulation trouble a Rom. 8.33 Who shal lay any thing to my charge seeing it is God that iustifieth and who shall condemne seeing Christ which is dead yea rather which is risen againe sitteth at the right hand of God and maketh intercession for vs daily b Mat. 28.20 Hee saith I am with you till the end and then hee will say vnto vs in the end Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundation of the world The Lord shall send the rod of thy power out of Sion A c Plutarch in the life of Caesar Captaine sent from Caesar vnto the Senators of Rome to sue for the prolonging of his gouernment abroad vnderstanding as hee stood at the Counsell-chamber doore that they would not condescend to his desire clapping his hand vpon the pummell of his sword Well said he seeing you will not grant it him this shall giue it him So when the Citizens of Messana despising Pompei's iuris-diction alleaged ancient orders and priuiledges of the Romans in old time granted vnto their town Pompei did answere them in choller as Plutarch relates in his life What do you prattle to vs of your law that haue our swords by our sides So d Caluino turcis lib. 1. cap. 4. Mahumet dissolueth all arguments by the sword in e Vbertas solieta tract de causis magnitud imperij Turcici his kingdome no man is aduanced vnto places of any great worth or worship but the souldior the f Augerius Busbequius legat Turcic epist 1. left hand among the Turks is accounted most honourable because the sword hangs on that side So Tyrants and Potentates of the world end all their quarrels and make their enemies their footstoole by the sword But the scepter of Christs kingdome is not a sword of steele but a sword of the spirit hee ruleth in the middest of his enemies and subdueth a people to himselfe not by the sword but by the g Melancthon Tileman Vatablus Agellius word for the Gospell is the power of his arme to saluation Rom. 1.16 casting downe holds and imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought vnto the obedience of Christ 2. Cor. 10.5 And the Lord is said here to send the rod of his power out of Sion according to the prophecies of h Cap. 2. vers 3. Isaiah and i Cap. 4. vers 2. Micah the law shall goe forth of Sion and the word of the Lord from Hierusalem The blessed Apostles as wee reade Act. 2. receiued the gifts of the holy Ghost at Hierusalem and exercised also these gifts of vtterance first in Hierusalem It is true that their k Rom. 10.18 sound went out through all the earth and their words vnto the ends of the world and that they did execute their commission in preaching vnto l Mark 16.15 euery creature but yet according to their masters iniunction Luk. 24.47 they began at Hierusalem So Paul and Barnabas told the Iewes Act. 13.46 It was necessary that the word of God should first haue been spoken vnto you but seeing yee put it from you and iudge your selues vnworthie of euerlasting life loe wee turne to the Gentiles Heere then is a pregnant text to proue that the Gospel is not the word of m 1. Thess 2.13 man but the wisdome of n 1. Cor. 2.7 God and o Ephes 6.17 sword of his spirit for that it is agreeable to the predictions of all his holy Prophets euer since the world began Againe p Tileman in loc this euidence confutes the Iewes obstinately denying that the promised Messias is come His word commeth out of Sion hee must according to this prophecie begin his spirituall kingdome in Hierusalem euen while the Iewes Common-wealth and religion is standing for the scepter shall not depart from Iuda nor a law-giuer betweene his feet vntill Shilo come the people shall be gathered vnto him Gen. 49.10 But alas Hierusalem hath a long time been made leuell with the q Luk. 19.44 ground r Lament 1.1 she that was great among the Nations and Princesse among the Prouinces is now made tributarie Barbarus has segetes the Lord hath so darkened
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
men in the next rewarded amongst Saints and Angels in the kingdome of glory PSALME 113. Praise the Lord ye seruants O praise the name of the Lord. THis Hymne as both Text and Title tell vs in the very beginning is an exhortation to praise the Lord wherein 3. poynts are chiefly regardable quis who ye seruants quomodo how With all praise vers 1. Praise the Lord O praise the name of the Lord. At all times vers 2. from this time forth for euermore In all places vers 3. from the rising vp of the Sunne to the going downe of the same quapropter why for his Infinite power vers 4. Admirable prouidence both in Heauen Earth and that in Publique weales vers 6.7 Priuate families vers 8. The Prophet exhorts c Caluin all people to praise the Lord Young men and maydens old men and Children praise the name of the Lord Psalm 148.12 More specially Gods people which haue tasted of his goodnesse more then other as hauing his d Psal 147.19 statutes and ordinances and couenants and promises and seruice Rom. 9.4 e Wilcox most chiefly the Leuites and Priests as being appointed by the Lord for leaders and guides vnto the rest his seruants after a more special manner as it were in ordinarie All men owe this dutie to God as being the f Psal 95.6 workmanship of his hands Christians aboue other men as being the g Psal 100.2 sheep of his pasture Preachers of the Word aboue other Christians as being h Ephes 4.11 pastors of his sheepe and so consequently paternes in word in conuersation in loue in spirit in faith in purenes 1. Tim. 4.12 Yea but how must almightie God be praised for as not euery one that saith vnto the worlds Sauiour i Matth. 7.21 Lord Lord shall enter into the kingdome of heauen k Basil Chrysost Euthym. so not euery one that hath in his mouth a bare the Lord be praised is a praiser of the Lord but he which is euer readie to suffer and doe the will of his Master and maker God is to be praised in thought and word and deede 1. Cor. 6.20 Glorifie God in your bodie and in your spirit The Lord as being high aboue all heathens and glorious aboue all heauens is blessed euer in himselfe but that hee may be blessed of other let your light so shine before men that they may see your good workes and glorifie your father which is in heauen Matth. 5.16 A leaud life doth occasion enemies of pietie to reuile the Gospell and to blaspheme God Rom. 2.24 but honest behauiour on the contrarie to praise God in the day of visitation 1. Pet. 2.12 In one word l Tileman he doth praise God most who liueth best The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin pueri may bee taken for children as well as seruants And therefore the translation of the Psalmes in meter aptly Ye children which doe serue the Lord. There is betweene little children and seruants so great affinitie that in Greeke and Latin seruants are called children and children seruants according to that of m Galat. 4.1 Paul The heire as long as hee is a childe differeth nothing from a seruant And so the translators in vsing the word pueri though aude in Hebrew properly signifieth a seruant n Placidus Bellarmine Dr. Incognitus insinuate that we should be like to little children in seruing of the Lord that is simple meeke pure Praise the Lord O praise the name of the Lord The doubling and tripling of this exhortation is to whet our o Caluine dulnesse and coldnes in executing this office p Placidus to shew that God is to be praised with an earnest affection and zeale For albeit Gods praise be the Christians Alpha and Omega the first and the last thing required at our hands as well in death as life yet such is our negligence that we neede q Esay 28.10 precept vpon precept and line vnto line to put vs in minde of our dutie Or this exhortation is doubled r Wilcox to shew that God alone is worthie al praise the kingdom is his and therfore the glorie frō him is all power therfore to him is due all praise And that not only for a little while but from this time foorth for euermore For the seruants of the Lord are to sing his praises in this life to the worlds end and in the next life world without end See before Psal 89. And as the Lord is to be praised at all times so likewise in all places from the rising vp of the Sunne vnto the going downe of the same ſ Bonauent Mollerus that is in and thorough all the world t Wilcox for he puts the two chiefe parts of the world for the whole world because these two quarters of East and West are most inhabited Many Christian Interpretors and some Doctors of the u Kimchi apud Genebrard in loc Iewes vnderstand this of our Lord Christ whose kingdome is without either limits or end Without limits as hauing x Psal 2.8 the heathen for his inheritance and the vttermost parts of the world for his possession his y Malac. 1.11 name is great among the Gentiles and incense shall be offered vnto him in euery place The which is all one with our text the Lords name be praised from the rising of the Sunne to the going downe of the same Without end for God the Father said vnto God the Sonne z Psal 110.1 sit thou on my right hand vntill I make thine enemies thy footstoole a Psal 89.35 His seate is like as the Sunne he shall stand fast for euermore like the faithfull witnes in heauen Yea though heauen be b Iob. 14.2 no more but perish and waxe old as doth a garment yet he is c Heb. 1.12 euer the same and his yeeres doe not faile The which is answerable to the words of our Prophet here Blessed be the name of the Lord from this time foorth for euermore The Lord is high aboue all heathen The most High deserues to be most honoured but the Lord is high aboue all heathen and his glorie aboue the heauen Ergo worthie to be praised more then all either Princes or people The greatest of all creatures in heauen is an Angell and the greatest of all men on earth is an Emperour but the Lord is greater then both as being their maker d Acts. 17.28 in whom they liue and moue and haue their being Higher then all Heathen infinitly greater then Alexander the Great Pompei the Great Mahumet the Great Higher then all Heauens ayrie where feathered fowles are for he e Psal 18.10 flyeth vpon the wings of the winde and f Psal 68.4 rideth vpon the cloudes as vpon an horse Higher then Heauens glorious where blessed soules are for the heauen of heauens is but his seate where hee reigneth a g Psal
to depend vpon the multitude for their number because the people mutinously rage together and imagine vaine things in their conuenticles nor vpon the mightie for their countenance because many Kings of the earth stand vp and Rulers take counsell together against the Lord and his Christ 2. We may know from hence c Bucer whether wee are the Lords annointed or no. The d John 15.19 world loueth his owne if then it hate Christ in vs it is an infallible signe that we are good e 2. Tim. 2.3 souldiers of the Lord and not seruants of the world f Bradford apud Fox Mart. fol. 1490. The way to heauen is to saile by hell if you will embrace Christ in his robes you must not thinke scorne of him in his ragges if you will sit at his table in his kingdome you must first abide with him in his tentations if you will drinke of his cup of glorie forsake not his cup of ignominie Can the head corner stone be reiected and the other more base stones in Gods building be set by You are one of Gods liuely stones and therefore be content to be hewen and snagged that you may be made more meete to be ioyned to your fellowes suffering the snatches of Satan and wounds of the world 3. From hence wee may be well assured that the sincere profession of the Gospell in reformed Churches is the most incorrupt and pure religion as being most opposite to the children of this world The Masse said holy g In a letter to his mother Bradford doth not bite them or make thē to blush as preaching And therefore the h Apoc. 17.2 Kings of the earth are drunken with the wine of the Babylonish whore's abominable fornication In i Relation of religion §. 13. Rome the humour of euery worldling is fitted and each appetite may finde what to feede on The mother of whoredomes is content to tolerate Iewes and other vngodly wretches of diuers and aduerse faiths in her Countrey but shee will not endure Lutherans All things are lawfull in great Babylon excepting this only to professe the Gospell after the manner of Protestants It is reported by reuerend k Martyr fol. 860. Fox that certain Lawyers and Aduocates in Prouince maintained openly that in a case of Lutheranisme the Iudges are not bound to obserue either right or reason order or ordinance for they cannot erre whatsoeuer iudgement they doe giue so that it tend to the ruine and extirpation of such as are suspected Lutherans Hitherto concerning the wickednesse of such as oppose themselues against the Lord and his annointed I am now to speake of their weakenesse implied in the word Why l Steuchus Genebrard for by this interrogation he doth admire their follie non enim tam interrogantis quà m deridentis as a learned m Agellius expositor vpon the place n Chrysost Placidus If they be derided as vnwise who shoote arrowes at the Sunne and barke at the Moone what errant fooles are they who fight against God dwelling in the heauen of heauens aboue Sunne and Moone o Acts 4.24 who made the heauen and earth and Sea and all things that are therein Alas all flesh is as the p Esay 40 7. grasse that withereth and God is a q Heb. 12.29 consuming fire readie to burne this stubble r Psal 144.4 Man is like a thing of nought but God is almightie measuring the waters in his fist and meating heauē with his spanne and weighing the mountaines in skales and the hils in a ballance Esay 40.12 Man is in the hāds of God his maker as the clay in the hands of the potter Ierem. 18.6 Now shall the thing formed saith ſ Rom. 11.20 S. Paul dispute with him who formed it or man imagine so vaine a thing as to stand vp and take counsell against his Creatour So that the Prophet here speakes as the t Virgil. Aenead lib. 10. Poet Quò moriture ruis maioraque viribus audes Quid tantum insano iuuat indulgere labori Or as u Epod. 7. Horace begins an Epod Quò quò scelestiruitis aut cur dexteris aptantur enses conditi He that dwelleth in heauen shall laugh them to scorne Note here the great oddes and difference between God and his enemies 1. He dwelleth in heauen x Caluin but his greatest opposites are Kings vpon earth vnsetled y 1. Pet. 2.11 pilgrimes in z 2. Cor. 5.1 earthly tabernacles and houses of a Iob. 4.19 clay 2. Whereas b Psal 39.7 man disquieteth himselfe in vaine raging running standing vp against the Lord and his annointed almightie God is said heere to sit in heauen at c Bucer rest and ease 3. Whereas men imagine vainly to breake his bonds and cast away his cords God in a moment is able to bruse them with a rod of iron and breake them in peeces like a potters vessell Albeit they fret and fume neuer so much he shall laugh them to scorne and haue them in derision As it is said of the monster d Job 41.18 Leuiathan He esteemeth iron as straw and brasse as rotten wood the archer cannot make him flee the stones of the sling are turned to stubble before him and hee laugheth at the shaking of the speare Now these things are said grossely for our capacitie because the Lord in deede can neither laugh nor crie yet the Scripture speaking after the manner of men affirmes plainly that God is grieued at our faults and that hee laugheth at our follies non secundum affectum as the Schoole distinguisheth aptly sed secundum effectum in that he carrieth himselfe toward his enemies as one that hath them in derision And this he doth in e Caluin two respects especially 1. For that he can at any time when he will as it were sportingly pull downe such as stand vp against him hee doth easily descrie their follie suppresse their furie 2. For that he suffereth his enemies in their rebelling and reuelling against his annointed only to play with his baite he hath as he told f 2. King 19.28 Esay 17.29 Senachorib an hooke in their nostrils and a bridle in their mouthes he can and he will at his good pleasure bring them back againe the same way they came g Psal 121.4 He that keepeth Israel howsoeuer hee seeme for a while to neglect his Church and kingdome of his Sonne shall neither slumber nor sleepe He will in his due time speake with al such as combine themselues against his annointed he will talke with them indeede h Bellarmine non verbis sed verberibus as it is in the text hee shall speake to them in his wrath and vexe them in his sore displeasure he shall bruse them with a rod of iron and breake them in peeces like a potters vessell and so shall hee make them a scorne to men and Angels hee derides them in that he sheweth
all their plots and practises to be worthie i Hierome derision For first if we construe this of Dauid he laughed all his enemies to scorne saying k 2. Sam. 12.7 I annointed thee King euer Israel and deliuered thee out of the hand of Saul and gaue thee thy Lords house and his wiues into thy bosome c. and would moreouer if that had been too little giue thee such and such things c. The which is in effect all one with our text at the sixth verse I haue set my King vpon mine holy hill of Sion If we construe this of the Church hee laugheth all her enemies to scorne saying l Esay 49.16 I haue grauen thee in the palmes of mine hands and thy walles are euer in my sight m Esay 41.10 Feare thou not for I am with thee be not afraid thou worme Iacob for I the Lord thy God will strengthen thee and helpe thee and sustaine thee with the right hand of my iustice Behold all they that prouoke thee shall be confounded and ashamed they shall be as nothing and they that striue with thee shall perish for n Matth. 16.18 hell gates shall not ouercome thee If we construe this of Christ he that dwelleth in heauen had all his enemies in derision hee did vse these bad instruments for the effecting of his good ends so the text Act. 13.27 in putting to death the Lord of life they fulfilled all things that were written of him in the Prophets and Acts 4.28 they did whatsoeuer Gods holy hand and counsell had determined before to be done All his enemies as well spirituall as temporall imagined vainly The Diuell and Death and Sinne furiously raged against him on the Crosse but hee did o Coloss 2.15 openly triumph ouer them in the same Crosse By death he did ouercome death and open vnto vs the gate of life for if death could not on this day keepe him fettered in the graue his prison it is euident that his power is vanquished and if death bee conquered it followes necessarily that sin which is the sting of death is also destroyed If death and sinne be discomfited then assuredly the kingdome of Satan is subdued who had the power of death and is author of sinne and ruler of hell As for his temporall enemies the Gentiles madly raged against him and the Iewes imagined a vaine thing in p Matth. 27.60 rolling a great stone to the doore of the sepulchre sealing it and making it sure with a watch For it was q Acts 2.24.31 impossible that the Lord of life should bee holden of death his soule could not bee left in graue nor his flesh see corruption and therefore the stone being rolled away by an Herauld of heauen Matth. 28.2 God raised him againe from the dead and made him a King ouer his holy hill of Sion r Hierome Augustin that is head of his Church giuing him all the heathen for his inheritance and the vttermost parts of the earth for his possession And the Rulers held an idle counsell against him in commanding the souldiers who guarded his tombe to say ſ Matth. 28.13 that his Disciples came by night and stole him away while they slept for as t Hom. 36. Austin and u Greg. Nyssen orat 2. de resurrect Christi Idem annotat inter neotericos Caietan in Matth. 28. other of the most ancient Doctors haue well obserued it is a very senselesse lye because the souldiers either were asleepe or awake if asleepe how did they know that his Disciples had taken him away by night if awake why did they not guard the tombe lapidem vt lapides seruabant as Chrysostome vpon this Psalme See Gospell on Easter day Thus he that dwelleth in heauen raising his annointed on this day from the dead had all his enemies in derision He said to Christ on Easter day Thou art my sonne this day haue I begotten thee As if he should haue said Thou wert euer my sonne before to day before there was any day x Caluin Rob. Stephanus in loc See Suarez tom 2. in 3. Thom. disput 45. sect 1. but yet in this day of thy resurrection I haue most especially manifested vnto the world that thou art my sonne whom I haue begotten See this expounded more fully Epist on Tuesday in Easter weeke Be wise therefore O ye Kings In this admonition obserue foure points Especially 1. Who Kings and Iudges 2. When Now. 3. What 1. To y Basil Bellarmine know their dutie Be wise be learned 2. To doe their dutie Serue the Lord kisse the Sonne 4. Why Because z Tremellius hereby Gods Heauie wrath is escaped implied in the word therfore hauing reference to the iudgements of God verse 5.9 and expressed vers 12. lest he be angrie and so yee perish from the right way Happie blessing is obtained Blessed are they that put their trust in him He doth exhort Kings especially a Caluin because their greatnes vsually makes them insolent and rebellious against God b Steuchus Or lest happily the subiect should bee punished for the Soueraignes follie Quic quid delirant reges plectuntur Achiui Or because like Prince like people Ieroboam made Israel to sinne c Herodianus lib. 1. for the most part euerie man emulates the manners of his Prince d Claudianus Mobile mutatur semper cum principe vulgus Or he speakes to Kings and Iudges more particularly e Tileman for that it belongs vnto their office to see the people well instructed it appertaines to their charge being Custodes vtriusque tabulae that euery subiect liue toward himselfe soberly toward his neighbour righteously toward God religiously For although a King may not administer the Sacraments or preach the word or execute the Ministers office de facto yet as our ſ Confess Anglican art 37. and in the admonition to simple men annexed to Queene Elizab Iniunctions Diuines haue determined it belongs to the Kings cure de Iure to see that all things concerning Gods holy seruice should be done in the Church orderly The Prophet therefore calleth vpon Kings and Iudges earnestly to serue the Lord as the chiefe knowing that the great wheele mouing in deuotion is able to carry with it all the lesser wheeles Here then obserue what a great charge Princes and Prelates haue for God saith vnto them of euery one which is vnder their iurisdiction and cure g 1. King 20.39 keepe this man if he be lost and want thy life shall goe for his life h Petitur à te non curatio sed cura Bernard The conuerting of the wicked howsoeuer it be Gods cure yet it is thy care the Lord only giueth i 1. Cor. 3.6 encrease yet Paul is to plant and Apollos to water and therefore k Fox Mart. fol. 1003. Iohn Longland B. of Lincolme preaching before King Henrie 8. wondred at the Popes blind
dead It is reported of the zealous and learned Martyr u Fox Mart. fol. 855. Ioannes Mollius that he neuer spake of the name Iesu but instantly teares dropt from his eyes And surely the due consideration of Christs all-sufficient oblation and sacrifice for all our sinnes on the Crosse should make vs abhorre those masse-mongers and to say with our x Psal 139.21 Prophet Doe not I hate them O Lord that hate thee and am not I grieued with those that rise vp against thee yea Lord I hate them right sore euen as though they were mine enemies But the maine poynt of their foolish wisedome is the prohibiting of the Scriptures in a vulgar and knowne tongue y Iohn 5.39 Christ saith expressely Search the Scriptures Antichrist on the contrary z Ex registro Ioh. Longland Episc Linc. fol. 85. apud Fox Mart. fol. 763. the reading of holy Scriptures is against the determination of the Church As long as Lay-men are kept from the light of the Gospell and Lanterne of the Lawe they cannot spiritually discerne their Priests erroneous doctrines and doings Herein the popish Clergy doth vse the foppish Laity like as the a Iudg. 16.25 Philistines handled Samson first they put out their eies and then being blind-fold they make pastime with all degrees of them euen with Emperours and Kings and b 2. Thes 2.3 all that is called God I haue heard often and read c Dr. Carleton directions to know the true Church pa. 40. also that Cardinall Caietan comming into Paris and seeing the blinde people very desirous of his blessing and therein vndoubtedly the Popes he turned to them and said Quandoquidem hic populus decipi vult decipiatur in nomine diaboli that is seeing this people will needs be deceiued let them be deceiued in the name of the diuell and so gaue them the Popes blessing In these poynts and many moe the Papists albeit neuer so learned haue bad vnderstanding and the reason hereof is plaine because they haue changed the rule of faith d Concil Tridēt idem Bell. lib. de verbo Dei non scripto cap. 3. §. contro cap. 4. § nunc vt 12 §. dico secundo adding to the Scriptures vnwritten traditions and honouring them with equall affection of deuotion and reuerence and so consequently worshiping God after their own inuentions and not according to the prescript of his holy faith and feare The praise of it endures for euer Or as other Translations his praise referring it e Bucer Agellius either to God or else to the man who feares God f Chrysost Euthym. Some Diuines ascribe this praise to God alone g Genebr in loc in Psal 148.13 because Tehilla properly signifieth onely that kinde of praise which is due to God and so they make this clause to containe both a h Melancth Mollerus precept and a promise Precept exhorting vs to praise God with all our heart both in the secret assemblies of the faithfull and in the publike congregation And so this Hymnes end doth answere the beginning and the Text in euery poynt the title Now lest any man in executing this office should be discouraged the Prophet addeth a promise Gods praise doth endure for euer as if he should haue said The Lord is i Psal 99.1 King be the people neuer so impatient the Lord is k Kings 18.31 God albeit the l Psal 2.1 Gentiles furiously rage together and the Iewes imagine a vaine thing the Kings of the earth stand vp and the Rulers combine themselues against him He that dwelleth in heauen hath all his enemies in derision and makes them all his footestoole his power is for euer and so consequently his praise shall endure for euer in the militant Church vnto the worlds end in the triumphant world without end Most interpretours haue referred this vnto the good man who feares the Lord yet diuersly m In loc Saint Augustine expoundeth it thus his praise that is his praising of the Lord shall endure for euermore because he shall bee one of them of whom it is said Psal 84.4 Blessed are they that dwell in thy house they will be alwaies praising thee n Arnobius Dr. Incognitus Bellarmine R. Stephanus Tileman Other vnderstand by o His that is their praise who feare the Lord and doe thereafter the singular for the plurall Bucer his praise the commendation of the good man both in the life present and in that which is to come for his righteousenesse shall be had in an euer lasting remembrance Psal 112.6 Concerning the present howsoeuer the name of the wicked rot either in obliuion or in ignominie yet p Prou. 10.7 the memoriall of the iust is blessed it is like the composition of the perfume made by the skill of the Apothecary sweet as hony in all mouthes and as musicke at a banquet of wine r Buchanan Hunc ventura nepotum semper dicent secla Beatum Or as Beza Hic sapit hic demum mansura laude fruetur q Eccles 49.1 parere qui Deo studet In the world to come the Lord will say to such as louing his feare haue liued thereafter ſ Mat. 25.21 It is well done good seruant and faithfull enter into thy Masters ioy to become the peoples Saint and to be commended of the most is not alwaies honourable Non minus periculum ex magna fama said t In vita Agric. Tacitus quà m ex mala That commendation is onely true glory which as u Tusc quaest li. 3 Cicero speakes is Consentiens laus bonorum incorrupta vox bene Iudicantium And therefore to bee praised by the most worthy of all honor and praise the Lord most high and most holy surpasseth all the wickeds glozing all this worlds glory Now then I demaund of the worldling what is the most high and deepe poynt of wisedome is it to get an opulent fortune to be so wise as fiftie thousand pounds behold godlinesse is great gaine saith x 1 Tim. 6.6 Paul and the Christian onely rich quoth the renowned y Clem. Paedag. lib. 3. Catechist of Alexandria Is it to liue ioyfully or to vse the gallants phrase Iouially behold z Psal 97.11 there is ioyfull gladnesse for such as are true-hearted A wicked man in his madde-merry humor for a while may be Pomponius Laetus but a good man onely is Hilarius onely hee which is faithfull in a Psal 64.10 Prou. 13.9 heart is ioyfull in heart Is it to get honour the praise of Gods feare saith our Text endures for euer many worthies of the world are most vnhappy because they be commended where they be not and tormented where they be hell rings of their paines earth of their praise but b Psal 112.1 blessed is the man that feareth the Lord for his commendation is both here lasting and hereafter euerlasting in this world renowned amongst
of wants or wrongs is either a foole or vngratefull to God or both that doth not acknowledge how meane soeuer his estate be that the same is yet farre greater then that which God oweth him or doth not acknowledge how sharpe soeuer his afflictions be that the same are yet farre lesse then those which are due vnto him howsoeuer it be with him it is the Lords doing he giueth and taketh away blessed bee his name for euermore f Chrysostom Arnobius Iacob de valent Bellarmin This also may be so well applied vnto Christ as the rest of the Psalme for in taking our vile nature vpon him he raised the poore out of the dust and the begger out of the dunghill He said to Adam g Gen. 3.19 Dust thou art and to dust thou shalt returne but Christ in his resurrection and ascension hath h Ephes 2.6 raised vs vp together and made vs sit together in the heauenly places euen with the Princes of his people that is Angels and Apostles and other his holy Saints raigning in his kingdome of glorie He lifteth our soules out of the dust durt in this life when our i Coloss 3.2 affectiōs are by his grace set on things aboue and not on things which are on earth Our flesh is an house of k Iob. 4.19 clay but our l Luk. 1.47 spirit reioyceth in God and hath her conuersation in m Philip. 3.20 heauen A man is where his mind is if then wee minde heauenly things our soules are raised out of the mire n Dr. Jucognit so Christ in calling Matthew from the receite of custome to make him an Apostle lifted him out of the dunghill and o Iacobus de Valent. in calling the rest of his Apostles from their durtie courses in the world to the preaching of his word hee raised them out of the dust and made them as it is in the 45. Psalme verse 17. Princes in all lands and in raising Mary Magdalene from her olde vomit and filthinesse of sinne what did he but lift her out of the dunghill To be briefe p See Gospell Dom. 13. after Triuit man is like the trauellour who went from Hierusalem to Iericho Luke 10. hee falleth among theeues into manifolde tentations and noysome lusts and they rob him of his rayment of his righteousnesse and holinesse wherewith Almightie God adorned him in his Creation and they wounded him and departed for sinne wounding the conscience leaueth a man in a desperate case But Christ is the true Samaritane who takes compassion on man Hee bindeth vp his wounds and powreth in oyle and wine hee puts him on his owne beast and makes prouision for him at an Inne thus he taketh vp the distressed out of the dust and the beggar out of the dung At our death hee lifteth our soules out of the mire when his glorious q Luk. 16.22 Angels attend to conuey them out of this earthly tabernacle to his heauenly kingdome which is immortall and cannot be shaken At the last day hee will also lift our bodies out of the durt and mire Man that is borne of a woman is full of troubles and of short continuance such a sacke of dung that the r Ierem. 22.29 Prophet calleth him thrice earth at one breath O earth earth earth heare the word of the Lord c. After man hath in this world ſ Wisdome 5.7 wearied himself he goeth to bedde and sleepeth in the dust of the graue neither shall he be raised or awake from his sleepe till heauen be no more saith t Job 14.12 Iob. But in the ende when as the u 2. Pet. 3.10 heauens shall passe away with a noyse and the elements shall melt with heate and the earth with the workes that are therein shall be burnt then our blessed Sauiour shall rouse vs out of the dust and raise vs out of the mire x Philip. 3.21 changing this our vile body that it may be like his glorious bodie then this corruptible shall put on incorruption and this mortall immortalitie then both our soules and bodies shall haue their perfit consummation in his kingdome of glorie He maketh the barren woman to keepe house y Tileman As basenesse in men so barrennesse in women is accounted a great vnhappinesse But as God lifteth vp the begger out of the mire to sethim with Princes euen so doth he make the barren woman a ioyfull mother of children Hee gouernes all things in the priuate familie so well as in publike weale Children and the fruite of the wombe are a gift and heritage that commeth of the Lord Psalme 127.4 and therefore the y Tileman Papists in praying to S. Anne for children and the Gentiles in calling vpon Diana Iuno Latona are both in error It is God onely who makes the barren woman a mother and that a ioyfull mother Euery mother is ioyfull at the first according to that of z Iohn 16.21 Christ A woman when she trauaileth hath sorrow because her houre is come but as soone as she is deliuered of the childe she remembreth no more the anguish for ioy that a man is borne into the world But when babes are growne vp and come to their proofe a Prouerb 10.1 Salomon saith A foolish sonne is an heauinesse to his mother And our Salomon in his kingly gift I protest before that great God I had rather be no Father and Childlesse then a Father of wicked Children Now God makes the barren wife not onely fruitfull but also ioyfull b Beza Paraphras Et nuper steriles repentè matres longa beat propagine Hee made barren olde c Gen. 17. Sara fruitfull in bearing a sonne and ioyfull in that her sonne was Isaac in whose seede all the nations of the world are blessed He made d Judges 13. Manoahs wife both a mother and a ioyfull mother in that shee bare Samson the strong who saued Israell out of the hands of the Philistines Hee made e 1. Sam. 1. Hannah both a mother and a ioyfull mother in that shee bare faithfull Samuel the Lords Prophet hee made Anne both a mother and a ioyfull mother in bearing blessed Marie the f Luke 1.43 mother of our Lord he made Elizabeth a mother and a ioyfull mother in bearing Iohn the Baptist a Prophet yea more then a Prophet for among them which are borne of women arose there not a greater then Iohn Baptist Matth. 11.11 g Chrysost Hierom. Arnobius Diuines apply this also mystically to Christ affirming that hee made the Church of the Gentiles heretofore barren a ioyfull mother of many children according to that of the h Esay 54.1 Prophet Reioyce O barren that diddest not beare breake forth into ioy and reioyce thou that diddest not trauell with childe for the desolate hath more children then the married wife saith the Lord. See Epistle 4. Sund. in Lent Or it may be construed of