Lord O my soule and forget not all his benefits who forgiueth all thy sinnes and healeth all thine infirmities who saueth thy life from destruction crowneth thee with louing kindnesse Psal 103. A good Christian is a tymbrel of the holy Ghost his whole life being nothing else but a well-tuned song of Sion alway magnifying the mercies of God in his owne person and inuiting other to doe the same But the m Psal 14.6 mouth of the wicked is full of cursing and bitternes their throate is an open sepulchre destruction and vnhappinesse is in their waies A man of a foule mouth is a beast in the forme of a man his tongue is the tongue of a n Psal 140.3 Serpent Adders poyson is vnder his lips nay worse then a Serpent for it hurts not a man except it be present to see him or to bite him or to strike him with his taile but he which hath a blasphemous and a bitter tongue hurteth all as well absent as present neither sea nor land neither scepter nor sepulchre neither heauen nor hell hindreth him hee blasphemes God he wrongs his neighbour hee raileth on the dead and rageth against the liuing his tongue is the tongue of a Fiend of a Fury For as the holy Prophets of God when they preached had their tongues as it were touched with a o Esay 6.6 coale from the altar of God and as godly men haue their tongues inflamed with the p Mat. 3.11 Acts 2.3 fire of Gods spirit when as they speake graciously so contrariwise when a man speaketh euill his tongue saith S. q Chap. 3.2 Iames is kindled by the fire of hell and Satan comes from thence with a coale to touch his lips and to set them on fire to all manner of mischiefe When as good men speak good things their tongue is r Chrysost hom 99. in Mat. Christs tongue but all manner of cursed and vngodly speaking is no better then the Diuels language Thinke on this all yee that forget God whose mouthes are so farre from singing his mercies alway that yee can hardly come in your communication vnto any full period without interlacing an oath or two It is no wonder that in Italy which is a parcell of Antichrists kingdome blasphemies should be darted out against God and his Christ ordinarily openly being made ſ Relation of Religion sect 53. phrases of gallantrie to the brauer and very interiections of speech vnto the vulgar But in England where the scepter of Christs kingdome hath a long time florished it cannot but wound the hearts of such as mourne for the sins of the land to consider how commonly not onely the ruffin at the tauerne and the rascall on the stage but also the labourer at his worke and the gentleman at his recreation and the very boyes yea babes in the street curse their Maker and reuile their Redeemer Other sinnes are clothed in some sort with excuse before men in respect either of profit or pleasure content or credit but in swearing there is neither good nor gaine nor glorie I beseech you therefore my deare bowels in the Lord instruct your children and seruants how to serue God in a liuely faith and a reuerend feare let your whole life be to them a walking Catechisme that they may sing alway the mercies of the Lord and shew foorth his truth from generation to generation PSALME 110. The Lord said vnto my Lord sit thou on my right hand vntill I make thine enemies thy footstoole THis Psalme saith t In loc Breuis numero verborum sed magnus pondere sententiarum Augustine is in the number of words short but in the weight of matter ample containing so many deepe mysteries and opposing so many dangerous heresies that as u In loc Chrysostome notes we neede many eyes for the right reading and exact vnderstanding of it If we literally referre this vnto Dauid he bringeth in a subiect or a fauourite speaking thus of himselfe The Lord said vnto my Lord the King Dauid as a King is a Lord because the Lieutenant and as it were Vice-gerent of the Lord. In this sense Paul telleth vs that there bee many Gods and many Lords 1. Cor. 8.5 many Gods in title and type but in deed and truth one God only Princes are Gods in name for saith the Lord x Psal 82.6 I haue said ye are Gods but not in nature for yee shall dye like men All higher powers hold their Scepters from the y Prou. 8.15 highest power z Psal 75.8 he putteth downe one and setteth vp another according to the stile Iames by the grace of God c. a Caluin in loc More principally Dauid who was called to his kingdome by Gods especiall grace and vsed his kingdome to Gods especiall glorie For hee was a man according to Gods b Acts 13.22 own heart turning from nothing the Lord commanded him al the daies of his life saue only in the matter of Vriah the Hittite 1. King 15.5 And surely beloued if we will in sensu similitudinario consider earnestly the wonderful vnion of these two kingdomes England and Scotland and the florishing estate of the Gospel vnder the gouernment of our dread Soueraigne wee shall haue good cause to take vp this song The Lord said vnto King Iames our Lord sit in thy throne for I haue both appointed and anoynted thee King ouer great Britannie c Dr. Incognit in loc Or happily Dauid might speake this of himselfe The Lord said vnto me concerning my Lord Saul persecuting me sit thou downe by the power of my right hand and be well assured of my protection vntill I haue made all thine enemies thy footstoole that is all such as hindred thee from thy kingdome obedient subiects vnto thee saying d 2. Sam. 5.1 Behold wee are thy bones and thy flesh So the Lord spake by the Prophet Nathā 2. Sam. 12.7 I annointed thee King ouer Israel and deliuered thee out of the hand of Saul and gaue thee thy Lords house and thy Lords wiues into thy bosome and gaue thee the house of Israel and Iudah and would moreouer if that had bin too little haue giuen thee such and such things c. But because S. Peter Acts 2.34 and S. Paul Heb. 1.13 expound this text of Christ and Christ himselfe applieth it vnto himselfe Matth. 22.44 Mark 12.36 Luk. 20.42 I forbeare to treat any longer of shadowes and come to the substance taking this Psalme for a prophecie concerning Christ in fact and Dauid onely but in figure Christ then is described here 1. e Genebrard As a King vers 1.2.3 2. As a Priest vers 4.5 3. As a Iudge vers 6.7 His kingdome is great in respect of Countenance The Lord said vnto my Lord sit thou on my right hād Continuance Vntill I make thine enemies thy footstoole c. Or f Tremellius three points are remarkable concerning his kingdome 1. His calling to this
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
i Knolles vbi sup fol. 203. Gilderun or lightening k Abraham Bucholcer Iud. Chron. Willegis Archbishop of Mentz was the sonne of a Wheele-wright and therefore that he might alway remember how the Lord had exalted him out of the durt to set him with Princes he caused the walles of his priuie Chamber to be hung with instruments of Carpentry to which hee ioyned this Motto Willegis Willegis recole vnde veneris and from hence the Bishoppes of that Sea giue two wheeles in their armes In England also many Prelates haue been lifted out of the mire to the Miter it is the Lords doing that hath his dwelling on high and yet humbleth himselfe to behold the things in heauen and earth Renowned Sir l Camden in Elizabetha pag. 301 Francis Drake the sonne of a poore Vicar in Kent was in our age both a terror to proude Spaine and the mirrour of England in the most vnknowne and vttermost parts of the world The Scriptures affoord manifolde examples in this kinde Moses a m Exod. 2. cast-away childe was afterward a leader and a god as it were to the children of Israell Exodus 4. So Daniel of a poore Captiue Dan. 1.6 became a chiefe ruler Dan. 2.48 So n Psalm 105.17 Ioseph solde for a bond-seruant whose feete were hurt in the stockes and the iron entred into his soule was afterward Gods high and holy prouidence so disposing set free by Pharao the King he made him also Lord of his house and ruler of all his substance that hee might informe his Princes after his will and teach his Senatours wisdome So the Lord o Psalm 78.71 chose Dauid his seruant and tooke him away from the sheepefold as he was following the Ewes great with young-ones that he might feede Iacob his people and Israel his inheritance the Lord did not onely lift him out of the mire but also preferre him he set him with Princes and p Genebrard those not Princes of other nations as Ioseph was exalted in Aegypt and Daniel in Babell but euen with the Princes of his owne people to wit of his owne countrey where men of eminent parts are most q Iohn 4.44 neglected r Mollerus Or his may be referred vnto God as if the Prophet should haue said hee taketh vp the poore man out of the mire that he may set him in authoritie not among the heathen onely but ouer the Church his owne people the which is the greatest honour of all according to that of Dauid ſ Psal 84 11. I would choose rather to sit at the threshold in the house of my God then to dwell in the tents of vngodlinesse and the good Emperour Theodosius to the fame purpose desired rather to bee membrum ecclesiae quà m caput imperij that is a member of the Church then head ouer all vnbeleeuers Now Dauid was aduanced according to both interpretations in that hee ruled his owne people who were Gods people so the text 2. Sam. 12. Thus saith the Lord God of Israel I annointed thee King ouer Israel and deliuered thee out of the hand of Saul and gaue thee thy Lords house and thy Lords wiues into thy bosome and gaue thee the house of Israel and Iuda c. As God in his holy prouidence taketh vp some poore men out of the mire to set them with Princes euen with Princes of his people so many times he puts downe the mightie from their seate and brings them vnto the very dung-hill t Psal 75.8 hee ruleth as a Iudge he puts downe one and sets vp another Examples hereof in holy Scripture u Ester 3.1 Haman a man exalted aboue all the Princes in Assuerus court was vpon the sudden hanged on the tree that he had prepared for his enemie Ester 7.10 Nabuchadnezzer a proude king was driuen from mens societie to conuerse with beasts x Dan. 4.30 Hee did eate grasse as the Oxen and his bodie was wet with the dew of Heauen till his haires were growne as Eagles feathers and his nailes like birds clawes and all for this end that hee might knowe that the most high ruleth ouer the kingdome of men and giueth it vnto whom soeuer he will y Acts 12.12 Herod in the middest of his glorie when the people hearing his oration in the seate of Iustice gaue a shoute saying The voyce of God and not of man was immediatly smitten by the Lords Angell so that hee was eaten vp of wormes and gaue vp the ghost In prophane historie wee finde that z See Sir Walter Raulegh preface to the worlds hist Darius plaied the part of the greatest Emperour and the part of a most miserable begger a begger begging water of an enemie to quench the great drought of death a Knolles in his life Baiazet the first in the morning was the grand Seignior of the Turkes and in the same day the footestoole of Tamberlaine b Procopius de bello Goth. lib. 1 3. idem Simon Schardius in vita Petri de vineis epist eiusdem praefix vbi multa huiusmodi reperias Bellisarius a most victorious captaine by whose valour and policie the Persians were vanquished the Vandals subdued and Africa recouered to the Empire became before his death a distressed blinde begger in exile begging his bread from dore to dore crauing and crying a peny for poore Bellisarius In our owne Chronicles wee reade that c Holinshead in the life of Rich. the 2. Trisilian chiefe Iustice of England in the dayes of King Richard the second was pulled from the bench aboue to the barre below nay hee which had often iudged other to death in fine was damned himselfe to the gallowes d Holinshead in the life of Edw. the 5. Shores wife the merrie minion of Edward the fourth in her flourishing estate was sued vnto more then all the Peeres in the land but afterward so despoyled of all her goods and so despited by her mercilesse foe then vsurper of the Crowne that none durst giue her so much as a crust of bread or a drop of drinke She who whileom had stretched her selfe on beds of downe and was frolike with Princes in iuorie pallaces ended her dayes in open streete euen in a dirtie ditch nomina fecit aquis as some thinke Shorditch is so called as it were Shores-ditch The Seas of examples in this kinde haue no bottome and therfore we should make no other account of this ridiculous world e Sir Walter Rauleigh vbi sup thē to resolue that the change of fortune on the great theater is but as the change of garments on the lesse for when on the one and the other euery man weares but his owne skinne the players are all one God which is on high and humbleth himselfe to behold the things in heauen and in earth appoynts euery man his part and apparell on the worlds stage lifting vp and pulling downe whome he list He therefore that complaines
kingdom by God the Father vers 1. 2. His administration of this kingdom by the scepter of his word vers 2. 3. His subiects obedience to this administration vers 3. g Apud Pet. Galatin de arcanis lib. 8. cap. 24. Some Doctors among the Iewes haue construed this of Dauids Angel appointed by the Lord for his peculiar guard and guide But I say to them out of S. h Heb. 1.13 Paul Vnto which of the Angels said the Lord at any time sit at my right hand vntill I make thine enemies thy footstoole i Apud Hierom. in Mat. 22. D. Incognit Agellium in loc Other Rabbins expound this of Abraham as making it a thanksgiuing vnto the Lord for the victorie which he got against the foure Kings Gen. 14. Other vnderstand this of k Justin Martyr in dialog contra Triphonem Tertullian lib. 5. contra Marcian Ezechiah other of l Vti Chrysost in loc Zorobabel But all these holy Fathers are dead and haue slept long in the dust of their graue whereas the Lord heere mentioned is a Priest for euer and hath a kingdom m Heb. 1.8 without end And so consequently this Psalme cannot aptly be construed either of man or angell or of any other meere creature but of Christ alone the Messias and Mediatour being the sonne of Dauid as man and the Lord of Dauid as God The Iewes vnderstood not this and therefore they could not answere Christs question Mat. 22.45 If Dauid call him Lord how is he then his sonne neither should we haue learned this except Christ and his Apostles had taught it vs. Nunc ergo saith n In loc Augustine quia didicimus dicimus as we haue read so we beleeue that Christ as being o Philip. 2.6.7 equall to God is the Lord of Dauid as found in the forme of a seruant the sonne of Dauid As p Ioh. 1.1.14 in the beginning the Lord of Dauid as made flesh the sonne of Dauid as q Esay 7.14 conceiued and borne of a Virgin the son of Dauid as Emmanuel the Lord of Dauid See Hierom. in Mat. 22. pet galatin de arcanis lib. 3. cap. 17. lib. 8. cap. 24. Chrysostom D. Incognit August Steuchus Caluin Tileman Agellius Bellarmin alios in loc The Lord said then vnto my Lord is as r Turrecremat Tremellius Genebrardus if hee should haue said God the Father said vnto God the Son And therefore Å¿ Galatin de arcanis lib. 8. cap. 24. Steuchus in loc Rabbi Ionathas translateth it in the Chalde dixit dominus verbo suo the Lord said to his Word Here then obserue t Placid parmen the distinction of persons in the Godhead against u Tileman Artemon Sabellius and Seruetus The Father said vnto the Sonne Ergo the Father is distinguished from the Sonne x August de ciuit dei lib. 11. cap. 10. Lombard 1. sent distinct 2. alius howsoeuer not aliud another person albeit not another substance for as the Father is Lord so the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord as Athanasius in his Creed The Lord said But how when and where the words of our mouthes are first as the y Aristotle Perihermin cap. 1. Philosopher truly notions of our mind So God hath a twofold word z Dr. Incognit ad intra conceiued within himselfe and ad extra reuealed vnto men According to both he said this a Melanct. in loc Immensa sapientia decretum fecit id generi humano patâ—fecit First according to his intrinsecall word he said it before the worlds as it is in the second Psalme vers 7. The Lord said vnto me thou art my sonne this day haue I begotten thee Secondly according to his extrinsecall and reuealed word he said it in the world b Tileman to wit in the beginning Gen. 3.15 the seed of the woman c I said the Lord vnto the serpent will put enmity betweene thee and the woman and betweene thy seed and her seed he shall breake thine head and thou shalt bruise his heele Christ is that promised seed of the woman as being c Rom. 1.3 made of the seed of Dauid according to the flesh he shal breake the Serpents head is all one with our text sit thou on my right hand vntill I haue made all thine enemies thy footstoole My Not onely because to bee borne of my seed and posterity d Agellius but mine in regard of mine affection and particular application As his mother Mary called him my Sauiour and his Apostle Thomas my God and Paul Galath 2.20 Christ loued me and gaue himselfe for me Lord Saint e In loc Hierome and f Apud Genebrard in loc Adonai Adoni other learned in the Hebrew note that in the first place the word translated here Lord is proper onely to God but in the second communicable to men And so Christ according to his manhood began to sit at the right hand of God after his ascension into heauen and not before Christ as the sonne of God was euer at Gods right hand equall in might and maiesty for in the Trinity none is afore or after other none is greater or lesse theÌ„ another but all the three persons are coeternall and coequall As the Sonne is said in this verse to sit at the right hand of the Father so the Father on the Sonnes right hand vers 5. The Lord vpon thy right hand shall wound euen Kings in the day of his wrath But Christ as man was not exalted vnto this honour before his glorious ascension as Saint Peter expoundeth our text Act. 2. â—4 Dauid is not ascended vp into heauen but the Lord said vnto my Lord sit thou at my right hand vntill I make thine enemies thy foot-stoole Therefore let all the house of Israel know for a surety that God hath made him both Lord and Christ this Iesus I meane whom ye haue crucified And Paul Philip. 2.8 He humbled himselfe and became obedient vnto the death euen the death of the Crosse wherefore God hath highly exalted him And in g Ephes 1.20 another place God raised him from the dead and set him at his right hand in heauenly places Yet the Lord said not this vnto Christ as vnto a meere man h Esay 42.8 I am the Lord quoth he this is my name and my glory will I not giue to another but to Christ God and man our Messias and Mediator one person in two natures As Christ is our Iesus Emmanuel he hath i Mat. 28.18 all power in heauen and on earth k Phil. 2.10 At the name of Iesus euery knee shal bow both of things in heauen and things in earth and things vnder the earth l Chrysost Theophylact. Gorran in loc Pauli Angels and Saints in heauen men on earth and the diuels of hell vnder earth Christ hath
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
he tooke with him our pawne namely his flesh and hee gaue vs his pawne namely his spirit assuring vs that wee shall one day when the world is ended enter with him into the c Matth. 25.10 wedding chamber and there feast with him and enioy his blessed companie for euermore And reioyceth as a giant to runne his course As the naturall Sunne in his course goeth foorth from the vttermost part of the heauen and runneth about vnto the end of it againe d See S. August contra literas Petilian lib. 2. cap. 32. Didac de Yanguas Con. 1. de ascen Dom. so the supernaturall Sunne Christ Iesus arising in our Horizon e Ephes 4.9 descended into the lowest parts of the earth and there continued vntill hee had finished the worke for which he came into the world and afterward ascended farre aboue all heauens that he might fulfill all things As a giant he did runne his course There you haue his incarnation and peregrination in the flesh his circuit was from the vttermost part of the heauen vnto the end of it againe there you haue his resurrection and ascension and there is nothing hid from his heate there you haue his sending of the holy Ghost in the forme of fierie tongues Acts 2.3 The resemblances betweene Christ and the Sunne are f Strigilius in loc manifold 1. As the Sunne is the worlds eye so Christ is the light of the world 2. As the Sunne arising obscures the starres lustre so the righteousnes of Christ imputed to sinners darkeneth all the merit and worth of our workes 3. As the Sunne in the greatest height causeth the greatest heate so the crosse followeth euer the most incorrupt and pure profession of the Gospell 4. As the Sunne in winter is neerest vs so Christ in our afflictions in our persecutions especially for his truth is neerest vs as holy g Fox Martyr fol. 1492 Bradford diuinely said If there be any way to heauen on horsebacke surely this is the way to suffer for Christ Now beloued as the Prophet h 2. King 4.13 Elisha a together with his seruant Gehazi said vnto the Shunamite Behold thou hast had all this care for vs what shall we do for thee So let vs say to the Sunne of righteousnes O sweete Iesu thou hast as a giant runne all this course for vs whether shall wee goe or what shall we doe for thee Christ answers our question in the 14. of S. Iohn If yee loue me keepe my Commandements His chiefe Commandement is that we i John 3.16.24 John 6.29 beleeue in him and the next is that we loue one another Ioh. 13.34 Our faith in him is confirmed and encreased at this time by comming to his table our loue toward him in inuiting his members vnto our table Wee may be fed at his table spiritually hee may be fed at our table corporally for he that feeds the hungry puts meate into Christs owne mouth hee that giues to the needie puts money into Christs owne hand he that cloathes the naked puts a coate on Christs owne backe So himselfe protesteth that with a great deale of earnestnes Verily I say vnto you in as much as ye haue done it vnto one of the least of these my brethren ye haue done it vnto me A noble Lady being readie to dye sent vnto her absent husband two rings for a token whereof one was her mariage ring and the other a ring with Deaths head on it heartily desiring him after her departure to be good vnto her poore children Our blessed Sauiour on this day for pure loue came downe from heauen and was married after an ineffable manner vnto the flesh and on good Friday he laid downe his life for our sakes hee therefore doth entreate vs by his incarnation and passion that wee would in his absence remember the poore his children If k Plutarch in vita Periclis Pericles an Heathen reioyced on his death-bed for that no Citizen of Athens had euer worne a mourning gowne through his occasion how shall a Christian as knowing that his l Iob 19.25 redeemer and his m Heb. 11.6 rewarder liueth be comforted in his dying houre when as he cannot onely say with n 1. Sam. 12.3 Samuel Whose oxe haue I taken or whom haue I done wrong to but also with o Job 29.15 Iob I was eyes to the blind and feete was I to the lame I was a father to the poore and I caused the widowes heart to reioyce The law of the Lord is a perfit law In this part of the Psalme Dauid commends the Scripture p Turrecremat 1. From the author it is the law of the Lord 2. From the sufficiencie thereof it is perfit 3. From the vtilitie conuerting the soule giuing wisedome to the simple c. 4. From the infallibilitie the testimony of the Lord is sure the feare of the Lord endureth for euer 5. From the sweetnes it reioyceth the heart and is sweeter then the honey or the hony combe First it is the law of the Lord against the q August hares 46. Tertull. cont Marcian lib. 4. Manichees affirming that two disagreeing Gods were authors of the two Testaments one of the old another of the new but S. Paul telleth vs expresly that there is one spirit and one Lord Ephes 44.5 and S. r 2. Pet. 1.21 Peter assureth vs that holy men of God in old time spake as they were moued by this one spirit of one Lord. Now the Scripture being in euery part the law of the Lord is vndefiled and perfit so perfit that we may neither Å¿ Prou. 3.6 Reuelat. 22.18 adde thereto nor take therefro So Moses Deut. 4.2 and 12.32 Ye shall put nothing vnto the Word I command you neither shall yee take ought therefrom Here then is a pregnant testimony to confute the t Bellar. de verbo dei lib. 4. cap. 3. See Dr. Mortons appeale lib. 2. cap. 25. Papists accusing the word of God of insufficiencie making it like a sick mans broken and imperfit will halfe written and halfe paroll adding to the written truth vnwritten traditions as necessarie to saluation Dauid a man according to Gods owne heart and in penning the Psalter a finger of Gods owne hand saith it is a perfit law but the Pope which is a member of Satan and as many great Diuines conceiue u 2. Thess 2.3 that man of sinne proclaimeth on the contrarie that it is an vnperfit law Saint x 2. Tim. 3.16 Paul auowes that the Scriptures are profitable to teach to improue to correct and instruct in righteousnes That is to teach all necessarie truths and confute all errors in doctrine to correct al faults in manners and instruct all men in all duties and so by consequent able to make the man of God absolutely furnished vnto all good workes But the y See Perkins reformed Cat. tit traditions Dr. Abbot
all power in heauen m Dr. Incognit as hauing the godly subiect to him out of their deuotion and all power on earth as hauing the wicked made subiect to his foot-stoole will they nill they For there is a n Euthym. Placid parmen in loc idem Aquin. in Philip 2. lect 3. twofold subiection one voluntarie another extorted All glorious Angels all blessed spirits all good men of their owne accord yeeld obedience to Iesus fully cheerfully but the wicked men on earth and the damned fiends in hell in despite of their teeth are blockes at his foot-stoole o August in loc Quaere ergo quem locum habeas sub pedibus domini dei tui nam necesse est vt habeas aut gratiae aut poenae for as euery knee should bow so euery knee shall bow saith p Esay 45.23 Esay that knee that will not out of faith shall out of feare so Dauid here the Lord said vnto my Lord sit at my right hand vntill I make thine enemies thy foot-stoole Vntill This word q Gregor moral lib. 8. cap. 40. Chrysost Incognit Agellius in loc notes here not a piece of time but a perpetuitie For Christ after all his enemies are made his foot-stoole shall euer sit at the right hand of God his throne is for euer and euer Heb. 1.8 And power is vnto him that sitteth vpon the Throne for euermore Apocal 5.13 So donec is vsed Deut. 7.23 The Lord thy God shall destroy them with a mighty destruction vntill they be brought to nought heereby meaning that they shall vtterly bee consumed because they cannot any more resist after once they be brought to nothing And Psalm 112. vers 8. The good mans heart is established and will not shrinke vntill he see his desire vpon his enemies If his heart were not afraid for any euill tidings when his enemies stood vp against him how shall hee shrinke when he sees their neckes giuen vnto him And Matth. 1.25 hee knew her not vntill shee had brought foorth her first borne sonne c. Vntill in that place doth not import as the r Hierom. Chrysost Theophylact. Euthym. Doctors haue well obserued against Heluidius that Ioseph afterward carnally knew Mary for she was a perpetuall virgin as well after as before the birth of her sonne Iesus See 2. Sam. 6.23 Mat. 5.18 and 28.20 It is obiected against this interpretation out of Saint Paul 1. Cor. 15.24 that Christ after he hath put downe all things vnder his feet shall in fine deliuer vp the kingdome to God Answere is made by Chrysostome vpon our text out of Ioh. 16.15 Al things that the Father hath are mine And. Ioh. 17.10 All mine are thine and thine are mine Å¿ Marlorat in 1. Cor. 15.24 As then God the Father was not without his kingdome when as God the Sonne said t Mat. 11.27 Iohn 3.35 all things are giuen vnto me of my Father no more shall God the Son be de-thrond when he shall deliuer vp his kingdome to his Father u See Luther Anselm Lombard in 1. Cor. 15.24 Hee now raignes in secret but when all his enemies once shall be made his foot-stoole then he shall openly rule much more sitting at his Fathers right hand for euermore I make Christ is x Philip. 3.21 able to subdue all things vnto himselfe and according to his power hee shall also put all things vnder his feet 1. Cor 15.27 How then is it true that God the Father saith vntill I make thine enemies thy foot-stoole Answere is made that y Ioh. 5.19 whatsoeuer things the Father doth the same things also doth the Sonne z Euthym. for this action is common to the Sonne with the Father I say common to the Son a Bellarmin in loc in respect of his eternal generation as God and in respect of the hypostaticall vnion as man Yet this worke is ascribed especially to the Father as being a worke of might according to that orthodoxall axiome Works of power are ascribed to the father of wisdome to the Sonne of loue to the holy Ghost Thine enemies b Tileman Heere note that the Church is not a kingdome liuing alwaies in pompe and peace but as c Cant. 6.3 Salomon speakes as an armie with banners exposed to great danger as being opposed by cruel and cunning enemies If any man will take the Churches portraiture let him saith d Loc. Com. tit de persecut verae Eccles Luther paint a seely poore maid sitting in a forlorne wood or wildernesse compassed about on euery side with hungry Lions Woolues Boares Beares in one word with al hateful hurtfull beasts and in the mid'st of a great many furious men assaulting her euery minute as they did here Christ with e Mat. 26.47 swords staues and that which is more terrible threatening fire and water fire to consume her flesh and bones into ashes water to consume her ashes into nothing if it were possible To speake more distinctly Christ and his Church haue f Tileman two sorts of enemies secular and spirituall Secular as idolatrous Gentiles blasphemous Turkes and other barbarous Infidels out of the Church as also violent Tyrants virulent Hereticks fraudulent Antichrists in the bosome of the Church For as g Vbi sup Luther notes out of Augustine the Church hath had a threefold oppression The first violent by persecuting Emperours the second fraudulent by subtill heretickes the third both violent and fraudulent by pestilent Anti-christs in the kingdome of Poperie where the temporall power and spirituall are ioyned together against all that is called God Now Christ is a ruler in the middest of all these h Psal 99.1 the Lord is King be the people neuer so impatient hee sits betweene the Cherubims be the earth neuer so vnquiet Howsoeuer the i Psalm 2. Gentiles furiously rage together and vngodly Princes take counsell together against his annointed he that dwelleth in heauen shall laugh them to scorne hee shall haue them in derision hee shall bruise them with a rod of iron and breake them in pieces like a potters vessell Albeit k Apoc. 7.1 foure wicked Angels stand on the foure corners of the earth holding the foure winds that the wind should not blow on the earth neither on the sea neither on any tree yet l See epist on Al-Saints day Christ hauing the seale of the liuing God cries with a loud voice to the foure angels to whom power was giuen to hurt the earth and the sea Hurt ye not the earth neither the sea neither the trees vntill we haue sealed the seruants of our God in their foreheads He sits at Gods right hand till his enemies are made his foot-stoole m Vatablus in loc that is vntill he say to tyrants and Hypocrites and Heretickes and Anti-christs and to the whole rabble of the reprobate depart from mee yee cursed into euerlasting fire which is prepared for the diuell
is to sit on Dauids seate shall I set vpon thy seate The Lord hath made a faithfull oath Men vse to sweare by him that is greater then themselues Hebr. 6.16 that is by God and that for t Caluin Maâ—lorat in Heb. 6.16 three causes especially 1. Because God is greater then themselues in credit 2. Greater then themselues in knowledge 3. Greater then themselues in power Men by sinne haue lost their credit and therefore doe they pawne the credit of God which is truth it selfe and in cases of necessity for want of other sufficient proofe God is content to pledge his truth for honest men who meane well All men are by nature u Psal 116.10 Psalm 62.9 lyars and x Mark 10.18 onely God is good and true wherefore men vse to sweare by him as being greater in y Primasius Lombard in Heb. 6. credit 2. An oath is for the manifestation of a secret truth or intention of the heart for to sweare in things apparant is to take the name of God in vaine But God alone is the searcher of the z 2. Chron. 6.30 heart and a Psalm 7.10 reines and therefore men vse to sweare by him as greater in b See Thomas 22 a. quaest 89. art 1. knowledge 3. If a man violate his oath and forsweare himselfe the wrong is done directly vnto God his truth is falsified his witnesse abused his name blasphemed and therfore men sweare by him as being greater in power c 2. King 2.23 that he may take vengeance on such wretches as dare wrong his sacred Maiesty But God as hauing none greater to sweare by sware by himselfe to father d Gen. 22.16.18 Abraham in thy seed all the nations of the earth shall be blessed This oath is renued againe to Isaac Gen. 26.3 and repeated often vnto Dauid 2. Sam. 7.12.13 and 1. Chron. 17.12 and 2. Chron. 6.16 and remembred also by the Prophets Esay 55.3 Psalm 89.34 It was in him exceeding rich mercy to giue his bare word that he would in the fulnesse of time giue his only begotten Sonne for the redemption of the world saying the seed of the woman shall breake the serpents head but it was vndoubtedly greater mercy for his seruants better assurance to bind his promise with a faithfull oath swearing by his holinesse that hee will not shrinke from it See my notes vpon Psalme 110. vers 4. Of thy fruit of thy body Saint Peter expounds this of Christ Act. 2.30 for according to the flesh hee was the seed and sonne of Dauid e Lib. 3. cap. 27. Irenaeus and f In loc Augustine and g Hugo in loc other Doctours note that it is according to the Hebrew de fructu ventris of the fruit of thy belly not de fructu femoris aut renum Because thy promised seed is the seed of the woman Genes 3.15 made of a woman Gal. 4.4 hauing the materials of his body from his mother Mary but his formale principium from God the holy Ghost agent in his admirable conception And yet for as much as Mary was of Dauids house it may bee said that her sonne was the fruit of Dauids body For proofe whereof it is said that h Gen. 47.29 Ioseph put his hand vnder Iacobs thigh and the seruant of i Gen. 24.2 Abraham vnder the thigh of his master because saith k De Abra. Patriar lib. 1. cap. 9. Ambrose Christ our blessed Sauiour was to proceed out of the loynes of Abraham Isaac and Iacob For as Christians taking an oath in our time lay their hands vpon some part of that sacred book wherein Christ is reuealed so the Fathers in old time put their hands vnder the thighes of those Patriarches of whom Christ was then to come Moreouer Sonnes are called the fruit of the fathers venter as well as of the mothers according to that of Dauid 2. Sam. 16.11 Behold my sonne which came out of mine owne bowels seeketh my life Shall I set vpon thy seate You haue heard how Christ is the seed of Dauid now let vs examine how he sits on the seate of Dauid Wee reade in the Gospels history that hee l Ioh. 6.15 hid himselfe in a mountaine when as the people would haue made him a King and that hee professed openly before Pilate m Ioh. 18.36 my kingdome is not of this world n D. Incognitus Answere is made that by Dauids seate is meant Hierusalem o Galath 4.26 aboue not Hierusalem here below mysticall Hierusalem and p Apoc. 21.2 heauenly not materiall and earthly So the Lord Psalm 2.6 I haue set my King vpon mine holy hill of Sion that is I haue made my begotten sonne ruler and head ouer the whole Church of which Hierusalem is a figure Sion and the seate of Dauid are to bee construed here typically not topically For Christs high and holy kingdome is internall and spirituall not exaernall and temporall q Augustin Theophylact. in Ioan. 18. See Recognit Bellarmin à pag. 26. ad pag. 46. It is hîc not hinc in the world but not of the world By the preaching of his word which is the scepter of his kingdome hee rules in the r Psal 110.1.2 middest of his enemies and makes them all his foot-stoole conuerting such enemies as appertaine to Gods election and confounding such enemies as are the sons of perdition his Gospell is vnto the one the Å¿ 2. Cor. 2.16 sauour of life vnto life and to the other the sauour of death vnto death See my notes vpon the 110. Psalme 2. and third vers t See August in tract 115. in Joan. As his kingdome is not of the world so the faithfull his voluntarie subiects are not of the world Ioh. 17.16 you were of the world saith our Sauiour to his followers but I haue chosen you out of the world Ioh. 15.19 As his kingdome is spirituall euen so they bee u Rom. 8.14 led by the spirit in x Ioh. 2.27 all things And therefore when you come into Gods house to be made partakers of his holy word and Sacraments open the doores of your eares and gates of your hearts that the y Psal 24.7 King of glory may come in and so dwell in you and raigne in you for euermore Behold hee standeth at the doore and knocketh Apoc. 3.20 Open and obey that hee may set vp his kingdome in the parlour of thine heart It is our daily prayer thy kingdome come the meaning whereof is briefly this O heauenly father let not Satan and sinne raigne in our soules but rule thou by thy word and spirit and so build in vs the kingdome of grace and hasten the kingdome of glory The difference betweene our heauenly King and earthly Princes is great 1. Their dominions are limited and the borders of their kingdomes bounded their people numbred the time of their raigne prescribed But Christ hath
asinum viuit Leuis ac inconstans studia permutat nil ab auibus differt Foedis immundisque libidinibus immergitur sordidae suis voluptate detinetur Ita fit vt qui probitate deserta homo esse desierit cum in diuinam conditionem transire non possit vertatur in belluam To this purpose c Dialog de immortalit animae Carolus Bouillus excellently Humana sub cate plurimae latent ferae The Scripture saith as much in calling a subtill dissembler foxe Goe tell that foxe said Christ of Herod Luk. 13.32 in calling a soule-murthering false prophet a d Matth. 7.15 rauening wolfe in calling a vaine man a e Iob. 11.12 wilde asse colt in calling a voluptuous man giuen ouer to worke al vncleannes euen with greedinesse a f 2. Pet. 2.22 sow wallowing in the mire in calling a proud man in honour that vnderstands not how to vse the good things he hath g Psal 49.10 a brute that perisheth as h Psal 32.10 horse and mule without vnderstanding So Dauid here termes the children of men which are set on fire to doe mischiefe whelpes of lyons My soule is among lyons O God be mercifull vnto me for my soule is persecuted by such enemies as abound with a great deale of might and malice Might as being lyons that is hardie haughtie Lebaim of leb that is heart courage So lyons are mentioned in holy Scripture for stoutnes 2. Sam. 17.10 He that is valiant whose heart is as the heart of a lyon and for boldnesse Prou. 28.1 The righteous are bold as a lion And my foes haue great surie so well as force being set on fire raging themselues and i Ardeliones aulici Tremel inflaming other also with anger and enuie meere boutefeus k See Bellar. Agell in loc So that if I should escape the lawes of lyons which hurt at hand yet I may fall into their black mouthes whose teeth and tongue like launces and arrowes hit and wound a farre off By l Bucer Tileman Rob. Stephanus these fierie fellowes hee doth vnderstand backbiting Slanderers and Sycophants in the Court of Saul accusing him of treason and disloyaltie For so himselfe complaineth 1. Sam. 24.10 Wherfore giuest thou an eare to mens words who say Behold Dauid seeketh euill against thee m Prou. 25.18 Salomon saith A man that beares false witnes against his neighbour is like an hammer and a sword and a sharpe arrow Nay the detracting tongue hurts a great deale more thē either sword or arrow For a sword that makes a bigge wound cannot hurt farre off and an arrow that hurteth farre off vsually makes no bigge wound but the lewd tongue cuts deeper then any sharpe sword and flieth faster and further then any swift arrow The dagger at one blow the dart at one shoote kils not many but the slanderer in telling one tale may murther at one time three to wit himselfe the partie to whom and the partie of whom hee telleth it n Bernard serm 24. in Cant. Vnus est qui loquitur vnum tantum verbum profert tamen illud vnum verbum vno momento multitudinis audientium dum aures inficit animas interficit The wicked saith our o Psal 140.3 Prophet haue sharpened their tongues like a serpent and the tongue of a serpent as p Nat. hist lib. 11. cap. 37. Plinie telleth vs is trisulca three edged They haue laid a net for my feete As the foes of Dauid were cruell a q Prou. 30.14 generation whose teeth are swords and iawes are kniues to deuoure Gods afflicted people r Euthym. Caluine so likewise craftie laying snares for his feete thinking to ſ Bellarmine Agellius catch him in a pit-fall as a bird or as a beast in a ginne The t Psal 11.2 wicked bend their bow and make ready their arrowes vpon the string that they may secretly shoote at them which are vpright in heart that which they cannot effect by power they will attempt by policie But the u Psal 124.6 share is brokē the x Psal 35.8 net which they laid priuilie caught themselues and they who digged the pit are fallen into the middest of it themselues And here wee may behold Gods infinite iustice who neuer leaues the deedes of charitie nor the debts of cruelty vnsatisfied As y Iudges 8. Gideon slew seuentie Elders of Succoth with vnmeasurable torments euen so were his owne seuentie sonnes all but one murthered by his bastard Abimelec So the wicked z Exod. 1. Egyptians hauing caused some male-children of the Hebrewes to be slaine and other of them to be cast into the water and drowned were rewarded by God in the like measure destroying their owne a Exod. 12. first borne by his Angell and drowning their King and his hoste in the red sea Exod. 14. So b Ester 7.10 Haman was hanged vpon the same gallowes he set vp for Mordecai c Knolles in his life Baiazet the first who purposed in the pride of his heart if he should conquer Tamberlane to carrie him in an iron cage thorough his kingdome was himselfe serued in the same kinde by victorious Tamberlane The Tyrant d Euseb hist lib. 9. cap. 9. Maxentius was ouerthrowne in the same bridge which he craftily built as a snare for the destruction of Constantine and so his e Psal 7.17 mischiefe fell vpon his owne head and his wickednesse vpon his owne pate f Pet. Bembus hist Venet. lib. 6. Idem Pontanus de prudent lib. 4 cap. 16. Alexander the sixth was poysoned at supper with the very same wine which hee had prepared as a deadly draught for his familiar friend Cardinall Adrianus It is said in the storie that it happened by his seruants improuidence who mistook the bottles and yet doubtlesse by Gods all-seeing prouidence who casteth his enemies into the same pit they digged for other Mystically this Hymne may be construed of g Hierome Augustine D. Incognitus Lorinus Christ who was h Heb. 5.7 in the daies of his flesh assaulted by the tyrannie both of temporall and spirituall enemies His temporall enemies i Acts 4.27 Herod and Pontius Pilate with the Gentiles and people of Israel furiously raged and tooke counsell together against him The chiefe Priests and Princes were saith k In loc Hierome like lyons and the people like the whelps of lyons all of them in a readinesse to deuoure his soule The Rulers laid a net for his feete in their l Turrecremat Lorinus in loc captious interrogatories asking Mat. 22.17 Is it lawfull that tribute be giuen vnto Caesar or no And Ioh. 8.5 whether the woman taken in the very act of adulterie should be stoned to death or no The people were set on fire when as they raged against him and their teeth and tongues were speares and swords in m Augustine crying Crucifie him crucifie him His spirituall enemies also sought