Iewes hallowed their Sabbath vpon the seuenth day which is the last day of the week So that Easter day is the Sabbath of Sabbaths an high and holy day from which euery other Sunday hath his name being so called because the sun of righteousnesse arose from the dead vpon this day This day is the Lords day the day which himselfe made so good a day that all his true seruants euer since haue reioyced in it and sanctified their Sabbath on it u Eoban Hessus Haec est illa Dies toti celebrabilis orbi Quem facit proprio signat honore Deus The reasons why we should this day reioyce so much are manifold but they may be reduced all vnto two principall heads A motion from euill Promotion in good Christ on this day rising from the dead ouercame the diuell which is the authour of death and the graue which is the prison of death and sinne which is the x Cor. 15.56 sting of death and the Law which is the strength of the sting of death and all this he did for vs men and our saluation The diuell which is the Prince of y Ephes 6.12 darknesse had no part in the sunne of righteousnesse Christ therefore being z Luke 11.22 stronger then he came vpon him and ouercame him he tooke from him all his armour wherein he trusted and diuided his spoyles and cast him out of his hold that he might haue no part in vs or power ouer vs. As a Ser. de quadruplici debito Bernard sweetly Fortitudo Diaboli per redemptoris vulnera traducta deducta ad nihilum in the words of Saint Paul The God of peace shall tread downe Sathan vnder your feet Rom. 16.20 So he who was aboue the Law was made b Gal. 4.4 vnder the Law that he might redeeme those which are vnder the Law that hee might put out the hand-writing of ordinances that was against vs and fasten it vpon his Crosse Coloss 2.14 So hee who knew no sinne made himselfe to be sinne for vs that we should be made the righteousnesse of God in him 2. Cor. 5.21 He was wounded 〈◊〉 our transgressions and broken for our iniquities Esa 53.5 If the tormentours of Christ should aske now as they did once Luk. 22.64 Who is he that smote thee we may quickly become Prophets and answere for him our sinnes smote him euery one of vs might ingeniously confesse with c Ionas 1.12 Ionas for my sake this great tempest is vpon thee sweet Iesus He triumphed ouer hell and the graue for vs also for as for himselfe it was impossible that the Lord of d Acts 3.15 life should be holden of death Acts 2.24 Wherefore let vs say with Saint e 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 sinne is the Law but thankes bee to God which hath giuen vs victory through our Lord Iesus Christ And let vs heartily sing with our Prophet Easter is the day which the Lord hath made wee will be ioyfull and glad in it f Bonauēt in loc Some Diuines affirme that the yeere wherein our blessed Sauiour arose from the dead should according to the Law haue been the yeere of Iubile wherein g Leuit. 25.10 liberty was proclaimed in the Land to all the inhabitants thereof euery man returned to his possession and family debts were released and oppressions abated And surely the Iubilees in old time were h Dr. Incognit figures of the ioyes in this acceptable time for by the resurrection of Christ euery true beleeuer is set free from the hands of all his enemies his trespasses are forgiuen and he is restored againe to his interest in that heauenly possession and immortall inheritance which he lost in the transgression of his great grandfather Adam The redemption of Christ is a yeere of Iubile the resurrection of Christ is the chiefe day in the yeere Let vs therefore reioyce for it and be glad in it Dauid saith i Psal 41.11 elsewhere By this O Lord I know thou fauourest me that mine enemy doth not triumph against me k 2. Sam. 22.41 Thou hast giuen vnto me the necks of my foes that I might break them as smal as the dust of the earth and tread them flat as the clay in the street That which hee speaketh of his temporall enemies opposing him in obtaining of an earthly kingdome we may well apply to the spirituall hindering vs in our way to the kingdome of heauen O Lord our strength and redeemer thou hast on this day l Gen. 3.15 broken the serpents head and vtterly confounded all such as hate vs. On this day thou diddest laugh them to scorne and haue them in derision Psalm 2.4 and therefore we will in memoriall of this one day sing thy mercies all the dayes of our life sounding foorth vnto the worlds end This is the day this is thy day which thou Lord hast made wee will reioyce and be glad in it Concerning our promotion in good the resurrection of Christ is a proofe of our iustification a meanes of our sanctification a demonstration of our resurrection First it proueth our iustification according to that of Paul Rom. 4.25 He was giuen to death for our sinnes and is risen againe from the dead for our iustification See the Gospell on S. Thomas day Secondly the resurrection of Christ is a notable meanes to worke inward sanctification as Saint Peter teacheth in 1. Epistle 1. Chap. 3. Verse God hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead And Saint m Rom. 6.4.5 Paul As Christ was raised vp from the dead by the glory of his Father so we should also walke in newnesse of life For if we be grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Which words import n Aquin. Aretius Marlorat that as the graft groweth in the stocke and is become one body with it euen so the faithfull haue their liuing and spirituall being in Christ As he by the power of his owne Godhead freed his manhood from death and from the guilt of our sin so doth he likewise free those that are knit vnto him by the bond of one spirit from the corruption of their natures in which they are dead that they may liue vnto God o Raymund de Sabunde Theolog natural tit 277. In the naturall body the head is the fountaine of all motion and sense for the hands and the feet moue by that power which is by sundry nerues deriued from the head and dispersed among the members And so it is in Christs mystical body the Church hee is the head and fountaine of life spirituall and p Perkins exposit Creed art Christ resur that very power of his Godhead whereby he raised vp himselfe when
witnesseth Psalme 39.6 How can he then that begs his bread but for a day promise to spend his breath in magnifying the Lord for euer Answere is made that the Prophet will not only commend the mercies of the Lord in word but also commit them vnto writing h Eobanus Hessus Vt sciat haec aetas posteritasque legat As the tongue of the Prophet is termed i Psal 45.2 elsewhere the penne of a ready writer so the writing of the Prophet is heere termed his mouth as Euthymius vpon the place Liber Psalmorum * Acts 4.25 os Dauid k Wilcox Hee doth intend to note the mercies of God and to set foorth his truth in a book the which he will leaue behind him as an instrumēt to conuey the same from generation to generation from the generation of l Euthym. Incognit Turrecremat Iewes to the generation of Christians m Hierome Or from the old Testament to the new for the blessed Apostles in their Sermons vsually cite sentences out of the Psalmes S. n 2. Pet. 4.6 Peter telleth vs that the Gospell was preached vnto the dead so may we say that the Gospel is preached by the dead For the most ancient Fathers and other iudicious authors which haue spēt their daies in writing learned expositions godly meditatiōs vpō the holy scriptures although they be dead sleep in the bed of their graue yet they sing alway the mercies of the Lord and shew the truth of his word from one generation vnto another It is reported in our o Malmesbur de gestis Reg. Anglorum lib. 2. cap. 6. Chronicles of Athelstan Parum aetati vixit multum gloriae So many zealous and industrious Doctors haue liued in respect of their age but a little yet in respect of their acts a great while shining still in their works and writings as lights of the world Or the Prophet may be said to sing euer intentionally though not actually p Io. de Combis comp Theolog. lib. 7. cap. 21. For as the wicked if he could liue alway would sinne alway so the good man if God should suffer him alway to breathe on earth would sing alway the mercies of the Lord. Hee will in q 1. Thessal 5.18 all things giue thankes vnto God r Psal 92.2 early telling of his louing kindnes in the morning and of his truth in the night season In the morning ſ Dr. Incognit Turrecremat Glossa that is in a prosperous estate when as the Sunne shineth vpon him he will acknowledge that euery good gift in him is from aboue comming downe from the Father of lights and Father of mercies And in the darke night of aduersitie hee telleth of Gods iustice confessing ingenuously t Luke 23.41 We receiue things worthie of that we haue done Hee giueth thankes vnto the Lord in both in the one highly magnifying Gods fauour in the other humbly vilifying his owne fault u Placidus Jncognitus Or because God hath inspired into man not only the breath of x Gen. 2.17 this present life but of y Iohn 3.16 Apoc. 2.10 that also which is to come the Saints are said to continue their song of Gods praise in the kingdome of glorie which here they begin in the kingdome of grace For so the Spirit Apoc. 19.1 I heard a great voyce of a great multitude in heauen singing Halleluiah saluation and glorie and honour and peace be to the Lord our God It is obiected if the Saints in heauen alway sing the mercies of the Lord then they remember their miseries on earth and if they remember their sinne and sorrow here how can they be perfitly blessed there for the Lord saith z Esay 65.17 I will create new heauens and a new earth and the former shall not be remembred nor come into minde a Gregor moral lib. 4. cap 42. Answere is made that as men in perfit health often remember their terrible fits of their former sicknesse with exceeding ioy yea the more they call into mind their danger past the greater is their delight present euen so the Saints in the kingdome of glorie remember happily their misdeeds and mishaps in this valley of teares but it is without any pollution of sinne or touch of sorrow So b Vbi sup Idem Augustin lib. 22 de Ciuit. dei cap. vlt. Gregorie the Great Erit in illa beatitudine culpae memoria non quae mentem polluat sed qua nos arctius laetitiae astringat vt dum doloris sui animus sine dolore reminiscitur debitorem se medico veriùs intelligat eò magis acceptam salutem diligat quò molestiae meminit quam euasit c August apud Io. de Combis comp Theolog. lib. 7. cap. vlt. Heauenly happinesse consisteth in two things in the necessarie possessing of euery thing which is good and in the necessarie remouing of euery thing which is euill Miserie then is not remembred of the Saints as a matter of griefe but as a motiue to ioy because they bee now d Rom. 7.24 deliuered from this bodie of death and enioy the Crowne of euerlasting life where God is to them e 1. Cor. 15.28 all in all a glasse to their sight hony to their taste musicke to their hearing Balsome to their smelling where f 1. Kings 3.12 Salomons wisedome seemes follie g 2. Sam. 2.18 Ahasels agilitie slownesse Samsons strength weaknes h 2. Sam. 14.25 Absoloms comelines deformitie Caesars empire beggerie Methusalems long life shortnes of daies or a speedie death Thus I haue shewed how the Prophet may be said to sing alwaies the mercies of the Lord in this life vnto the worlds end in the next for euer and euer world without end As for al meanes he praises the Lord with his mouth and all that is without him as also with his minde and al that is within him His i Psal 45.1 heart indites a good matter and his tongue is the penne of a ready writer All his members are for the seruice of his Maker as S. k In loc Augustine glosseth our text Obsequantur membra inquit mea domino meo loquor sed tua loquor annunciabo veritatem tuam in ore meo Si non obsequor seruus non sum si à me loquor mendax sum Ergo vt abs to dicam ego dicam duo quaedam sunt vnum tuum vnum meum veritas tua os meum Now let vs according to this copie draw the lines of our liues vsing all meanes to set foorth the louing kindnesse and truth of the Lord. l Psal 105.1 O give thankes vnto the Lord and call vpon his name tell the people what things he hath done O let your songs be of him and praise him and let your talking bee of his wondrous workes O my soule praise the Lord and all that is within me praise his holie name praise the
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
deuils Empire where he holdeth vp his Scepter and ruleth as a Prince Ephes 2.2 Gods kingdome is taken in the Bible two waies especially Generally For that gouernment which is termed u See Ro. Steph. Concord in dictione regnum Bellarm. Catech. cap. 4. Regnum potentiae by which hee ruleth all men and disposeth of all things euen of the deuils themselues according to his good will and pleasure Specially For his administration of the Church and that is Twofold Regnum gratiae the kingdome of grace Regnum gloriae the kingdome of glorie Of that kingdome which is potentiae Regnum it is said by x 1. Chro. 29.11 Dauid Thine is the kingdome O Lord and thou excellest as head ouer all Of that kingdome y Dan. 4.31 Daniel speaketh His kingdome is from generation to generation and his z Dan. 6.26 dominion euerlasting Of that kingdome Christ in the conclusion of his prayer Thine is the kingdome power and glory For albeit peruerse men do mischiefe and obserue not the laws of God yet he raigneth ouer them as an absolute Lord for that when it pleaseth him hee hindereth their designments and when he permits them sometime to haue their desires hee doth afterward punish them according to their owne misdeeds and so a Psal 135.6 Whatsoeuer the Lord pleaseth he doth in heauen and in earth and in the Sea and in all deepe places By his kingdome of grace he gouernes the soules and hearts of good Christians giuing them his spirit and grace to serue him in holinesse and righteousnesse all the daies of their life Christ is the king of this kingdome vpon whome the Father hath conferred b Mat. 28.18 all authority both in heauen and earth The subiects of this kingdome are such as c Psal 110.3 offer vnto him free-will offrings with an holy worship euer ready to giue cheerefull obedience to the rod of his power The lawes of this kingdome are the Scriptures and word of God in this respect called d Mat. 13.11 the kingdome of heauen the e Marke 1.14 Gospell and f Mat. 13.19 word of the kingdome the g Esay 11.4 rod of Christs mouth and h Rom. 1.16 power of his arme to saluation And so consequently the kingdome of grace is a preparation and entrance to the kingdome of glory which is the blessed estate of all Gods elect in that other life where God is to them all in all And in this respect the kingdome of grace many times is termed in the Gospels History the kingdome of heauen as being the way to the kingdome of glory which is in the heauen of heauens This one verse then expounds and exemplifies two prime petitions in the Lords prayer hallowed be thy name thy kingdome come for Iuda was Gods sanctuary because hallowing his name and Israel his dominion as desiring his kingdome to come Let euery man examine himselfe by this patterne whether he be truely the seruant of Iesus his Sauiour or the vassall of Sathan the destroyer If any submit himselfe willingly to the domineering of the diuell and suffer sinne to i Rom. 6.12 reigne in his mortall members obeying the lusts thereof and k Ephes 4.19 working all vncleannesse euen with greedinesse assuredly that man is yet a Chappell of Sathan and a slaue to sinne On the contrary whosoeuer vnfainedly desires that Gods kingdome may come being euer ready to bee ruled according to his holy word acknowledging it a lanthorne to his feet and a guide to his pathes admitting obediently his lawes and submitting himselfe alway to the same what is he but a Citizen of heauen a subiect of God a Saint a Sanctuary Two questions are moued here the first is what antecedent answeres the relatiue his and the second what is meant by Iuda The relatiue eius hath an antecedent l Mollerus implyed howsoeuer not expressed m Genebrard as Psalme 87.1 Fundamenta eius her foundations are vpon the holy hils And God is that antecedent as I haue partly said and it may likewise be fully shewed both out of the text and title The n Euthym. circumstances of the Text leade vs to this antecedent the Lord is the God of Iacob verse 7. Ergo the house of Iacob is Gods Sanctuary the children of Israel Gods dominion Againe the o Bellarmine Title poynts at this antecedent Alleluia praise the Lord as if the Prophet should haue said ye haue good and great cause to praise the Lord because when Israel went out of Egypt and the house of Iacob from among the strange people then Iuda was his Sanctuary c. Lastly though it should be granted that neither Title nor Text here can affoord vs an antecedent yet we need not runne with p In loc Agellius out of this Hymne to fetch one from the last words of the next going before Hee maketh the barren woman to keepe house c. Because his in this verse may be construed of God Catexochen as being hic ille the most high He who turned the hard rocke into a standing water and the flint stone into a springing Well at whose presence the mountaines skip like Rammes and the little hils like yong sheepe yea the Sea fleeth and the earth trembleth at the presence of the Lord at the presence of the God of Iacob By Iuda q Placidus Turrecremat Genebrard some vnderstand Iudea for r Psal 76.1 God is knowne in Iurie his name is great in Israel at Salem is his tabernacle and his dwelling in Sion Å¿ Dr. Incognitus Agellius Other haue construed this onely of the tribe of Iuda for that God in Iuda would chuse a Prince 1. Chron. 28.4 or because the Messias of the world which is the Lord of Lords and King of Kings was to be borne of t Gen. 49.10 that tribe Or because the u See Placidus Bucer Genebrard Dr. Incognit in loc Iewes haue a tradition that Iuda was the first tribe that aduentured after Moses and Aaron and entred into the red sea with vndaunted courage So wee finde in the numbring of Israels hoste that the standerd of Iuda was in the first place Numb 10.14 and Nahshon the sonne of Aminadab was their Captaine Numb 2.3 Hence it is said Cant. 6.11 My soule made me like the chariots of Aminadab or my willing people But x Caluine Rob. Stephanus Tremellius Strigellius Bellarmine most Interpretors vnderstand by Iuda not only that tribe but also the rest of the children of Israel It is nothing but a Synecdoche pars pro toto the chiefe tribe for the whole body of Gods people that went out of Egypt into the land of promise called often in holy Scriptures Israel of the fathers name and Iuda of the chiefe sonnes name Bondage was the perill out of which Israel and Iuda were deliuered and that in the y Plautus in Amphit Poets iudgement is worse then any danger or death omni
z Mat. 28.18 all power in heauen and earth he shall sit vpon the Throne of Dauid for euer and of his kingdome there is no end Luk. 1.33 2. Other Kings haue power onely ouer our bodies and goods but Christs authority reacheth vnto the soule Their sword is materiall able onely to kill the body but his sword is spirituall proceeding out of his a Apoc. 1.16 mouth able to destroy b Mat. 10.28 both soule and body in hell entring thorow euen vnto the diuiding asunder of the spirit and of the ioynts and the marrow a discerner of the thoughts and intents of the heart Heb. 4.12 3. Other Kings deriue their authority from him Prouerb 8.15 By me Kings raigne by me Princes rule and stand accountable to him he standeth in the congregation of Princes and iudgeth among gods Psalm 82.1.2 But who shall say to the Lord of Lords Why doest thou so 4. Other Kings reward their fauourites and followers onely with a few titles of honour or with a few parcels of land which are holden of them in fee-farme frank-almoign Knights-seruice c. They make not their vassals heires apparant to their kingdomes but Christ our Lord maketh all his faithfull seruants no lesse then c Apoc. 1.6 Kings and d Rom. 8.17 heires of God euen heires annexed with himselfe If thy children will keepe my couenant Literally this may be construed of Dauids owne children according to the flesh e Mollerus who succeeded him in his Throne 1072. yeeres vntill the Messias borne of his posterity constituted an euerlasting kingdom without end f Caluin According to this sense the Lord saith Ezech. 21.26 I will take away the Diademe and take off the Crowne this shall be no more the same I will ouerturne ouerturne ouerturne it and it shall be no more vntill he come whose right it is and I will giue it him His promise here concerning Christ is absolute but his promise touching other of Dauids house conditionall If thy Children keepe my couenant and my testimonies that I shall learne them g 1. Chron. 28.9 If thou seeke the Lord said Dauid to his sonne Salomon he will bee found of thee but if thou forsake him hee will cast thee off for euer And therefore because Dauids posterity did not obserue his law but follow their owne inuentions hee made them as we reade in the Bibles history captiues of Captaines and gaue their kingdome to another people first vnto the bloodie Romans and now to the barbarous Turkes and so Hierusalem heretofore h Lament 1.1 great among the Nations and Princesse among the Prouinces is made tributarie shee dwelleth among the Heathen and findeth no rest among all her louers shee hath none to comfort her all her friends haue dealt vnfaithfully with her and are made her enemies Mystically the i Arnobius Cassiodorus Hugo Doctors applie this vnto the Children of Christ according to the spirit I will set vpon thy seate that is ordaine Pastors and teachers who shall sit in thy chaire k So that kind of Speech is vsed Mat. 23.2 that is preach thy word and doctrine for the l Ephes 4.11 gathering together of the Saints and edification of the Church euermore This was verified in the blessed Apostles as being made Princes in all lands Psalm 45.17 In one word m Hierome all true beleeuers in Christ are the sons of God and babes in Christ and hee hath as n Ephes 2.6 Paul speakes raised vs vp together and made vs sit together in heauenly places His Charter is faire Matth. 19.28 Verily I say vnto you that when the sonne of man shall sit in the Throne of his Maiesty ye which haue followed me in the regeneration shall also sit vpon twelue Thrones and iudge the twelue tribes of Israel And Apocal. 3.21 To him that ouercommeth will I grant to sit with mee in my Throne euen as I ouercome and sit with my Father in his Throne The o Luther in loc wicked abuse the promises of God applying them vnto themselues which onely belong to the true Church the seed of Dauid according to the spirit So the Papists abuse Christs promise for establishing of the Popes tyrannie p Matth. 16.18 the gates of hell shall not ouercome it and q Mat. 28.20 I will be with you alway till the worlds end Whence they conclude that Peters boat though it may be somtimes in danger shall neuer bee drowned and that the Pope being the Churches head cannot erre r Dr. Fulke in Matth. 16.18 Whereas these promises concerne onely that Church which is built vpon the Rocke Christ and continueth in Saint Peters faith obseruing all things our blessed Sauiour commanded as it is in our text If thy children will keepe my couenant and testimonies that I shall learne them But if the Bishop and Church of Rome dispense with Gods holy word and despise his truth and testimony teaching in stead of his infallible law ſ Mat. 15.9 precepts of men and doctrines of t 1. Tim. 4.1 diuels how shall this or any the like promise belong to them So the wicked in a reprobate sense who make their bellie their god and commit all vncleannesse euen with greedinesse abuse these sweet texts at what time soeuer a sinner c. and Come to me all ye that are wearie and laden and I will ease you c. For this promise concernes only such as are laden and feele the burthen of their iniquitie hauing both a sight and a sense thereof acknowledging that sinne is a u Euthym. in Matth. 11. labour in accomplishing and a load when it is accomplished It appertaineth onely to such as repent and that of all their sinne and that from the heart and bottome of the heart So the carnall Gospellers in comming irreuerently to the Lords Table without any deuotion or due respect to that holy Sacrament abuse the words of our blessed Sauiour This is my body For as the godly Martyr x In his last exam apud Fox fol. 1463. Iohn Bradford well obserued the clause take eate is a precept and the clause this is my body a promise the bread and wine then are not vnto any the body and blood of Christ except they first eate and take and none can take and eate but by y Confess Anglican art 28. faith A worthie receiuer therefore beggeth of God both a pardon of his faults and an encrease of his faith To conclude this point in the law the condition is do this and liue in the Gospell beleeue this and thou shalt be saued He that neglects the precept and yet will chalenge the promise deceiueth himselfe hee shall not rest on Gods holy hil and sit on his happie seat for euermore PSALM 2. Why doe the Heathen so furiously rage together c. This Ode may be diuided into 2. parts the 1. Describes the wickednesse and weaknes of such as bandie thēselues against the
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
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