and his angels The spirituall enemies of Christ and his Church are Satan and all his complices sinne torment of conscience malediction of the law death hell ouer all which our blessed Sauiour n Coloss 2.15 triumphed openly For in dying hee did ouercome death and in rising againe from the dead hee made the graue his foot-stoole saying o Hos 13.14 O death I will be thy death O graue I will be thy destruction Now beloued his conquest is our victory for hee did ouercome the world for vs and the diuell for vs and death for vs. Hee was wounded for our p Esay 53.5 transgressions and broken for our iniquities his name is q Ier. 23.6 the Lord our righteousnesse he therefore died for our sinnes and rose againe for our Iustification Hee deliuered vs out of the hands of all our enemies that we might serue him all the daies of our life without feare As for our sins hee saith Esa 43.25 I euen I am he that putteth away thine iniquities for mine owne sake and will not remember thy faults r Esay 1.18 Alebeit they were like Crimosin they shall be made white as snow though they were red as Scarlet they shall be like wooll the blood of Iesus Christ cleanseth vs from all sinne 1. Ioh. 1.7 Hee redeemed vs from the curse of the law when he was made a curse for vs Galath 3.13 He put out that hand-writing of ordinances against vs he cancelled that obligation and tooke it out of the way fastening it vpon his Crosse Coloss 2.14 Concerning torment of conscience being iustified by faith we haue peace toward God through Iesus Christ our Lord Rom. 5.1 Lastly touching death and hell he Å¿ Esay 25.8 destroyes death for euer and wipes away the teares from the faces of all his people that they may triumph in the words of t 1. Cor. 15.55 Paul O death where is thy sting O graue where is thy victory the sting of death is sinne and the strength of sin is the law but thankes be to God that hath giuen vs victory through our Lord Iesus Christ He that beleeueth in the Lord Iesus hath u Ioh. 17.3 eternall life neither shall he taste of the x Apocal. 20.6 second death If God then be with vs who can bee against vs If the Lord haue said vnto my Lord sit on my right hand vntill I haue made thine enemies thy foot-stoole What need I feare what either man or Angell or diuell is able to doe against me My Iesus is a y Esay 25.4 refuge against the tempest and a shadow against the heate a z Psalm 46.1 present help in al my tribulation trouble a Rom. 8.33 Who shal lay any thing to my charge seeing it is God that iustifieth and who shall condemne seeing Christ which is dead yea rather which is risen againe sitteth at the right hand of God and maketh intercession for vs daily b Mat. 28.20 Hee saith I am with you till the end and then hee will say vnto vs in the end Come ye blessed of my Father inherit ye the kingdome prepared for you from the foundation of the world The Lord shall send the rod of thy power out of Sion A c Plutarch in the life of Caesar Captaine sent from Caesar vnto the Senators of Rome to sue for the prolonging of his gouernment abroad vnderstanding as hee stood at the Counsell-chamber doore that they would not condescend to his desire clapping his hand vpon the pummell of his sword Well said he seeing you will not grant it him this shall giue it him So when the Citizens of Messana despising Pompei's iuris-diction alleaged ancient orders and priuiledges of the Romans in old time granted vnto their town Pompei did answere them in choller as Plutarch relates in his life What do you prattle to vs of your law that haue our swords by our sides So d Caluino turcis lib. 1. cap. 4. Mahumet dissolueth all arguments by the sword in e Vbertas solieta tract de causis magnitud imperij Turcici his kingdome no man is aduanced vnto places of any great worth or worship but the souldior the f Augerius Busbequius legat Turcic epist 1. left hand among the Turks is accounted most honourable because the sword hangs on that side So Tyrants and Potentates of the world end all their quarrels and make their enemies their footstoole by the sword But the scepter of Christs kingdome is not a sword of steele but a sword of the spirit hee ruleth in the middest of his enemies and subdueth a people to himselfe not by the sword but by the g Melancthon Tileman Vatablus Agellius word for the Gospell is the power of his arme to saluation Rom. 1.16 casting downe holds and imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought vnto the obedience of Christ 2. Cor. 10.5 And the Lord is said here to send the rod of his power out of Sion according to the prophecies of h Cap. 2. vers 3. Isaiah and i Cap. 4. vers 2. Micah the law shall goe forth of Sion and the word of the Lord from Hierusalem The blessed Apostles as wee reade Act. 2. receiued the gifts of the holy Ghost at Hierusalem and exercised also these gifts of vtterance first in Hierusalem It is true that their k Rom. 10.18 sound went out through all the earth and their words vnto the ends of the world and that they did execute their commission in preaching vnto l Mark 16.15 euery creature but yet according to their masters iniunction Luk. 24.47 they began at Hierusalem So Paul and Barnabas told the Iewes Act. 13.46 It was necessary that the word of God should first haue been spoken vnto you but seeing yee put it from you and iudge your selues vnworthie of euerlasting life loe wee turne to the Gentiles Heere then is a pregnant text to proue that the Gospel is not the word of m 1. Thess 2.13 man but the wisdome of n 1. Cor. 2.7 God and o Ephes 6.17 sword of his spirit for that it is agreeable to the predictions of all his holy Prophets euer since the world began Againe p Tileman in loc this euidence confutes the Iewes obstinately denying that the promised Messias is come His word commeth out of Sion hee must according to this prophecie begin his spirituall kingdome in Hierusalem euen while the Iewes Common-wealth and religion is standing for the scepter shall not depart from Iuda nor a law-giuer betweene his feet vntill Shilo come the people shall be gathered vnto him Gen. 49.10 But alas Hierusalem hath a long time been made leuell with the q Luk. 19.44 ground r Lament 1.1 she that was great among the Nations and Princesse among the Prouinces is now made tributarie Barbarus has segetes the Lord hath so darkened
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
b 1. Tim. 1.7 vnderstanding neither what they speake neither whereof they affirme For the most part all Papists in their preaching are aliud agentes either beyond the text or behind the text or beside the text The too little learning of their Friars and too much of their Iesuites haue so wrested and wreathed the Scripture to serue their owne turne that as c De inuent rerum lib. 4. cap. 9. Polydore Virgil said of Lawyers they haue stretched Gods booke as shoomakers extend a boot See Gospell 1. Sund. in Aduent To leaue them and to come nearer our selues seeing the booke of Scriptures is the word and will of God and that a perfect law so perfect that nothing may bee taken therefrom or put thereto not onely perfect in it selfe but also making others perfect conuerting the soule and giuing wisdome to the simple let it as the blessed d Colos 3.16 Apostle doth exhort dwell in you plenteously with all wisedome It is Gods best friend and the Kings best friend and the Courts best friend and the Cities best friend and the Countries best friend and all our best friend and therfore let vs not entertain it as a stranger but as a familiar a domestick let it dwell in vs. And for as much as it brings with it exceeding profit and pleasure profit more to be desired then gold yea then much fine gold pleasure reioycing the heart sweeter also then honey and the honey combe let it dwell in vs plenteously Yet in all wisdome let vs heare it in all wisdome reade it in all wisdome meditate on it in all wisedome speake of it in all wisedome preach it in all wisedome not onely in some but in all wisdome that the words of our mouthes and the meditations of our hearts may bee most acceptable in thy fight O Lord our strength and our Redeemer Amen Psalme 45. is expounded on Whitsunday The next allotted for this our present festiuall is PSALM 85. Lord thou art become gracious vnto thy land c. This Psa may be diuided into two parts a Prayer whereof there be e Tremellius two grounds 1. The Churches experience of Gods former mercies vers 1.2.3 2. The due consideration of Gods nature slow to conceiue wrath ready to forgiue vers 4.5.6.7 The summarie pith is briefly this Lord thou hast bin heretofore fauourable to thy land and therfore wee hope thou wilt bee so now that thy people may reioyce in thee Precept consisting of two branches 1. Aduising vs in all our afflictions and misery to haue recourse vnto the comfortable promises of God I will heare what the Lord will say 2. That wee should leade a godly life lest our follie stop the free passage of these promises as well touching things spirituall vers 9.10.11 as temporall vers 12. Mystically the whole Psalme in the iudgement of Hierome Augustine Basil and other ancient Fathers is nothing else but a prophesie concerning the redemption of mankind from the tyrannie of Satan and sinne by the comming of Christ into the world prefigured by the deliuerances of Gods people from their bondage both in Egypt and Babylon Now the Prophet treating of Christs Aduent Speakes D. Incognitus in loc 1. In the preterperfect tence Lord thou hast been gracious thou hast turned away thou hast forgiuen c. Shewing three notable fruits of his comming 1. Benediction in taking away the curse from his land and captiuity from his people vers 1. 2. Iustification in forgiuing their offences and couering all their sinnes vers 2. 3. Reconciliation turning away Gods wrathfull indignation and displeasure v. 3. 2. In the future tence praying that hee may come turne vs then O God our Sauiour c. g Bacer Bellarmin Or it may be parted into a Predictiō of our deliuerance from the hands of all our spirituall enemies vers 1.2.3 for the Psalmist as prophecying by the spirit of the Lord speaks in the time past of that which as yet was to come Petition for execution of the prediction in the rest an hearty prayer that the fact might answere the figure Lord thou art become gracious The translators of the vulgar Latine reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixisti but Athanasius and other Greek Interpretors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tremellius beneuolus fueras Munster benignus factus es Castalio fanisti Vatablus propitius And our English Bibles accordingly thou hast been gracious fauourable mercifull vnto thy land Here then obserue that the good will and fauour of God is the fountaine of all goodnes and blessing to his people h Ioh. 3.16 God so loued the world that he gaue his onely begotten sonne c. It was his owne loue which induced him to send his sonne and Ephes 1.3 Blessed be God euen the Father of our Lord Iesus Christ which hath blessed vs with all spirituall blessing in heauenly things in Christ as he hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will c. Vnto thy land God cursed the land for the first Adams disobedience saying i Gen. 3.17 Cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life k Hierom. Euthym. Turrecremat But he blessed the land for the second Adams obedience l Gen. 22.16.18 swearing by himselfe that in him all the nations of the earth shall be blessed The Land O Lord is thy land though of it selfe it can bring forth nothing but thistles and thornes it is thy creature wherefore m Wisd 11.21 thou which hatest nothing that thou didst make hast out of the riches of thy mercy become gracious vnto it As the n Psalm 95.5 sea is his for that he made it euen so the o Psal 24.1 earth is the Lords and all that therein is the compasse of the world and they that dwell therein for hee hath founded it c. p T. Wilcox exposition in loc Other thinke that the land of Canaan is called heere thy land because God had chosen it and hedged it in as it were from the Commons of the whole world for his peculiar people the Iewes according to that of the q Esay 5.7 Prophet Surely the vineyard of the Lord of hosts is the house of Israel and the men of Iudah are his pleasant plant enclosed vnto r Deut. 7.6 Exod. 19.5 himselfe aboue all places vpon earth Thou hast turned away the captiuity of Iacob ſ Hierom. Euthym. All true beleeuers are the sonnes of Iacob and seed of Abraham t Augustin as well the beleeuing Gentiles which are the sonnes of Iacob according to the spirit as the beleeuing Iewes the sonnes of Iacob according to the flesh and the u Bucer Church of these true Iacobins and
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
95.3 great King aboue all gods Who then is like to the Lord our God either among the clods on earth or cloudes in heauen h Esay 40.12 He measures the waters in his fist and meateth out heauen with his spanne and comprehends the dust of the earth in a measure The which i In loc Esai See Bellarm. de ascensione mentis in deum per scal creat Grad 2. cap. 1. Hierome out of Aquila doth interpret after this sort Hee measures the waters with his little finger the earth greater then the waters with three fingers the heauen greater then both with his hand and spanne He filleth all things and nothing is able to comprehend him according to that of k 2. Chron. 6.18 Salomon Heauens and heauens of heauens are not able to containe thee Nay the whole world in respect of his greatnes is but as a drop of the morning dew Wisdom 11.19 This may teach vs in whatsoeuer estate to l Luke 21.19 possesse our soules in patience to be m Ephes 6.10 strong in the Lord and in the power of his might albeit our enemies come about vs like n Psal 118.12 Bees hee which is higher then the highest and greater then all men and all Diuels is our protector stonie rocke tower of defence buckler saluation refuge Psal 18.1 And as God is most able to help vs in trouble so likewise most apt readie for as it followeth in the next clause though hee dwell on high yet hee doth humble himselfe to behold the things that are in heauen and earth o Apud Ambros de officijs lib. 1. cap. 13. Some Philosophers thought it too great a labour for God to gouerne the whole world and other on the contrarie too base But p Ambros in Hexam lib. 5. cap. 2. Diuines answere both of them in one word Deus neque laborat in maximis neque fastidit in minimis Indeed the Poet said Non vacat exiguis rebus adesse loui but the q Matth. 10.30 Scripture telleth vs otherwise that the very haires of our head are numbred and that not so much as a sparrow which is sold for a farthing can fall on the ground without our heauenly Fathers prouidence Disponit membra culicis pulicis as Augustine in Psal 148. For besides his r Caluin Instit lib. 1. cap. 16. Vide Thom. 1. part quaest 22. art 2. Caietan ibid. generall prouidence which is seene in the gouernment of the whole vniuerse he hath a particular also moderating euery singular action and accident He dwelling on high beholdeth vs as Emmots vpō the mole-hils of this earth in him we liue and moue and haue our being He supporteth all things by his mighty word Heb. 1.3 he reacheth from one end to another and ordereth all things sweetly Wisdom 8.1 We reade Mat. 9. that there was a woman diseased with an issue of blood twelue yeeres and Ioh. 5. that a certaine man had been sicke eight and thirtie yeeres and Ioh. the 9. that one was blind from his birth All which happened not by humane chance but by diuine choice that ſ John 9.3 the works of God might be shewed on them t Lipsius de Constant lib. 1. cap. 14. Omnia non permissa solùm à Deo sed etiam immissa The Lord doth not onely suffer and see what is done here below but also disposeth of euery particular euent to the glorie of his name and good of his children He beheld Dauid in his trouble Daniel in his dungeon Peter in his prison and ordered their short affliction to their endlesse consolation And this may comfort vs in all our wants and wrongs He that dwelleth on high humbleth himselfe to behold the things below u Psal 121.4 he that keepeth Israel neither slumbers nor sleepes I x Esay 49.16 haue grauen thee saith the Lord vpon the palmes of my hands and thy walles are euer in my sight He heares the very * Psal 38.9 Iudges 2.18 groanes of his seruants in their closets and y Psal 41.3 makes all their beds in sicknes as S. z Confession lib. 3. cap. 11. Aug. sweetly he cares for all his childrē as if all were but one and for euery particular Christian as if one were all a See Mollerus Strigel in loc Some Diuines apply this vnto Christ Hee which is b Rom. 10.12 Lord ouer all is high aboue al heathen all lands are his inheritance all people his possession Psal 2.8 He triumphed ouer death and hell in his resurrection and his glorie shined aboue the heauens in his ascension A c Acts 1.9 cloude tooke him vp out of this world and hee did ascend farre aboue all heauens Ephes 4.10 Here then obserue the reason why the Church allotted this Hymne for this day because Christ in his d Rom. 1.4 resurrection from the dead is declared mightily to bee the Sonne of God high aboue all heathens and heauens That which is heere said hee humbled himselfe to behold the things that are in heauen and earth is all one with that Esay 61.1 and Luk. 4.18 The spirit of the Lord hath annointed me to preach good tydings vnto the poore to binde vp the broken hearted and to comfort such as mourne in Sion e Marlorat in Luc. 1. See Magnificant epist 3. Sund. after Trinit Almightie God can not looke aboue himselfe as hauing no superiours nor about himselfe as hauing no equals he beholds such as are below him And therfore the lower a man is the neerer vnto God hee resists the proud and giues grace to the humble 1. Pet. 5.5 he puls downe the mightie from their seate and exalteth them of low degree the most high hath a speciall eye to such as are most humble For as it followeth in our text he taketh vp the simple out of the dust and lifteth the poore out of the durt The Poet said Haud facile emergunt quorum virtutibus obstat res angusta domi that it is an hard thing for a man of low birth and small means to be preferred vnto high places of honour But our Prophet here to demonstrate Gods admirable power and prouidence sheweth how the Lord raiseth the poore man out of the mire that he may set him with the Princes euen with the Princes of his people f Aelian hist lib. 2. Darius was borne of a seruant Archelaus King of Macedonia base begotten Antigonus Themistocles Phocion Epaminondas and other noble worthies issued from ignoble parents g Knolles Turk hist pag. 4. Tangrolipix of an ordinarie Captaine became Sultan of Persia and first erector of the high and huge Turkish Empire Tamberlaine as h Apud Knolles in the life of Baiazet 1. fol. 212. some thinke the sonne of a Sheepheard was in his time the scourge of the great Turke treading vnder his foote insolent Baiazet the first of his violent and fierce nature surnamed
true Christians all of vs are by nature barren of goodnesse conceiued and borne in sinne not able to thinke a good thought 2. Cor. 3.5 but the father of lights and mercies maketh vs fruitfull and abundant alwaies in the worke of the Lord 1. Cor. 15.58 he giueth vs grace to be fathers and mothers of many good deedes i Ambros de interpell libr. 2. cap. 4. Idem Dr. Incognitus in loc in Psalm 102.17 which are our children and best heires eternizing our name for euer PSALME 114. When Israel came out of Aegypt and the house of Iacob from among the strange people c. THere bee two chiefe parts of this Psalme the 1. A description of Israels admirable deliuerance out of Aegypt in the foure former verses 2. A dialogue betweene the Prophet and the Creatures about the same deliuerance in the foure latter verses In the deliueraÌ„ce note 1. The parties deliuered Israel and the house of Iacob being Gods Sanctuarie Seigniorie 2. The perill out of which they were deliuered and k Chrysost Mollerus that was 1. Bondage 2. Bondage among strangers in Aegypt 3. Bondage among such strangers as were cruell a barbarous people 3. The manner how they were deliuered not by meanes ordinarie but miracles extraordinarie wrought on the Water vers 3. The Sea saw that and fled Iordaine was driuen backe Land verse 4. The Mountaines skipped like Rammes c. In the dialogue two poynts are to be considered 1. A question What ayleth thee O thou Sea c. Verse 5.6 2. An l Vatablus Tremellius Bellarmine answere Tremble thou earth c. Or as m Vulgar latine English-Geneua other translations The earth trembled at the presence of the Lord c. When Israel The n Bellarmine latter clause doth expounde the former Israel that is the house of Iacob for this holy Patriarke had two names first Iacob that signifieth a supplantor Gen. 25.26 and then Israel that is one which hath power with God Gen. 32.28 teaching vs hereby saith o In loc Hierome as we haue receiued grace to supplant vice that wee may preuaile with God and see him according to that of p Matth. 5.8 Christ Blessed are the pure in heart for they shall see God As q Gen. 25.22 Iacob and Esau stroue together in their mother Rebeccaes wombe so the r Galat. 5.17 flesh in man lusteth against the spirit and the spirit against the flesh If wee play Iacobs part in supplanting sinne which is a red and a rough Esau we shall assuredly gaine the blessing of our heauenly Father By Iacobs house then is meant his Å¿ Euthym. Genebrard posteritie the children of Israel of whom it is reported by Moses Deut. 10.22 Thy fathers went downe into Aegypt with seuentie persons and now the Lord thy God hath made thee as the starres of the heauen in multitude These people were Gods sanctification and dominion t Geneua gloss that is witnesses of his holy Maiestie in adopting them and of his mightie power in deliuering them u Melancth in loc or his sanctification as hauing his holy Priests to gouerne them in the poynts of pietie and dominion as hauing godly Magistrates ordained from aboue to rule them in matters of policie or his sanctuarie x both actiuely because sanctifying him y Genebrardus Iacobus de Valentia and passiuely because sanctified of him It is true that God as being euer the most holy so well as the most high cannot bee magnified and hallowed in respect of himselfe but in respect of y Caluin in loc other onely For God is sanctified of his seruants as wisdome is said to bee iustified of her children Luke 7.35 that is acknowledged and declared to be iust according to that of the Lord by the mouth of his holy z Ezech. 38.23 Prophet Thus will I bee magnified and sanctified and knowne in the eies of many Nations and they shall know that I am the Lord. Wherefore let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen Againe Iuda was his Sanctuary a Bucer Agellius Râ—b Stephanus because sanctified of him adopted his holy heritage chosen a peculiar and a precious people to himselfe b Deut. 7.6 aboue all Nations in the world I haue carried you said the c Exod. 19.4 Lord vpon Eagles wings and haue brought you vnto me that ye might be my chiefe treasure aboue all people though all the earth bee mine consecrated and hallowed to my worship as holy Temples and Sanctuaries in whome I may rule for so the latter clause may well d Bellarmine explaine the former Iuda was his Sanctuarie because his Dominion in whom he e Chrysost Euthym. Bucer reigned as a king by his lawes and spirit And therefore when Israel asked a king of the Lord to iudge them he said to f 1. Sam. 8.7 Samuel they haue not reiected thee but they haue reiected me that I should not reign ouer them According to this exposition Israel is termed Ex. 19.6 a kingdome of Priests or as S. g 1. Pet. 2.9 Peter hath it a royal Priesthood royall as being his Seigniory Priesthood as being his Sanctuary For the beter vnderstanding of this phrase remeÌ„ber I pra'y that there be two kinds of kingdomes in holy Scripture the kingdome of darknes h Coloss 1.13 which is the kingdome of the deuill and the kingdome of heauen which is the kingdome of God When all had sinned in Adam it pleased the Lord out of his vnsearchable Iustice to lay this heauy punishment on all his posteritie that seeing they could not be content to be subiect to their creator they should become vassals vnder Satans tyraÌ„ny so that all men are now by nature the Children of i Ephes 2.3 wrath and k Ephes 6.12 the Prince of darkenesse ruleth in their hearts vntill Christ the l Luke 11.22 strong man commeth and bindeth him and m Iohn 12.31 casteth him out and so bringeth all his elect out of darkenesse into maruailous light 1. Pet. 2.9 Blind ignorant people cannot abide this doctrine they spit at the very naming of the deuill and say that they defie him and all his euen with all their heart and soule and minde Yet whereas they liue still in ignorance and impiety which are the two maine pillers of Satans kingdome they make plaine proofe that they be Children of the n Luke 16.9 world Children of o Coloss 3.6 disobedience Children of p Hosea 10.9 iniquitie Children of q 1. Sam. 26.16 death Children of the r Iohn 8.44 deuill Children of Å¿ Iohn 17.2 perdition Children of t Mat. 23.15 hell Israel is Gods dominion and Iuda Gods sanctuary but Aegipt and Babylon and other parts and persons of the world liuing in sinne without repentance what are they but the suburbes of hell and as it were the