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
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
hee was dead he conuaieth from himselfe to his members and thereby raiseth them vp from the death of sinne to newnes of life For the better vnderstanding of this point let vs examine the meanes and the measure of the spirituall life For the meanes if wee will haue common water we may goe to the common well and if we desire water of Life we must haue recourse vnto Christ who saith q Ioh. 7.37 If any man thirst let him come vnto me and drinke and r Ioh. 4.14 hee shall haue a well of water springing vp into euerlasting life Now this well as the woman of Samaria said of Iacobs well is very deepe and we haue nothing to draw with And therefore wee must haue pipes and conduits to conuay the same vnto vs and these pipes are the sincere preaching of the word and the right administration of the Sacraments As for the preaching of Gods holy Word Christ openly proclaimeth in the fifth of S. Iohns Gospell at the 25 Verse The dead shall heare the voyce of the Sonne of God and they that heare it shall liue Å¿ August tract 22. in Ioan. IdeÌ„ Caluin alij in loc Where by dead is meant not the dead in the graue but the dead in sin For so the Scripture speaketh elsewhere t Matth. 8.22 Let the dead bury the dead and Ephes 5.14 Awake thou that sleepest and stand vp from the dead and 1. Tim. 5.6 A widow liuing in pleasure is dead while shee liueth He that hearts the word and abideth in vnbeliefe continueth among the dead but saith our Sauiour u Iohn 5.24 Verily verily I say vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life because the words that I speake vnto you are spirit and life Ioh. 6.63 that is conueying vnto your dead hearts spirit and life As Christ when he raised vp dead men only spake the word and they reuiued and at the last day when the x 1. Thessal 4.16 trumpet of God shall blow the dead shall rise againe so it is in the first resurrection they which are dead in their old sinnes are raised againe to newnes of life by his powerfull voyce vttered in the Gospels ministerie We reade of three that Christ raised from death y Matth. 9.25 Iairus daughter newly dead the z Luke 7.15 widowes sonne dead and wound vp and lying on the hearse and a John 11.44 Lazarus dead and buried and stinking in the graue Now these three sorts of Coarses as b Serm. 44. de verbis dom de hac allegoria vide eundem tract 49. in Ioan. Augustine notes are three sorts of sinners Iairus daughter lying dead in her fathers house resembleth those that sinne by inward consent the widowes sonne being carried out of the gate of the Citie those that sinne by outward act Lazarus hauing been dead and buried foure daies those that sinne by continuall habite The first day saith Augustine hee was dead by conceiuing sinne the second by consenting to sinne the third by committing sinne the fourth by continuing in sinne The young maiden lay in a bed the yong man in a coffin Lazarus in a graue The first was dead but an houre the second but a day the third foure daies After their raising vp Iairus daughter instantly walked because for her that had stept aside but by consenting to sinne it was easie to recouer and to walke foorth-with in the waies of Gods holie Commandements The widowes sonne sat vp began to speake was deliuered to his mother because for him which had actually transgressed it was a matter of greater difficultie to recouer and therefore by little and little hee came to it as c Con. de misericord Domini Erasmus obserueth excellently First sitting vp by raising vp himselfe to a purpose of amendment then beginning to speake by confessing his owne miserie and acknowledging Gods mercie lastly being deliuered to his mother by returning to the bosome of the holie Church and enioying the remission of his sinnes Lazarus came foorth of his graue bound hand and foote with bands because for him that had a d Moles imposita sepulchro ipsa est vis dura consuetudinis August ser 44. de verb. Dom. stone laid vpon him and had made his heart as hard as a graue-stone or as a e Iob. 41.15 nether milstone by making a custome and as it were a trade of sinne it was in the iudgement of man impossible to recouer And yet Christs omnipotent voyce brought him foorth bound hand and foote and brake these bands asunder and restored him againe to the libertie of the sonnes of God The f Confess Anglican art 25. Sacraments are conduit-pipes also whereby God inuisibly conueieth his vitall or sauing graces into the heart if they be rightly vsed that is if they be receiued in vnfained repentance for all our sinnes and with a liuely faith in Christ for the pardon of the same sinnes And in this respect aptly compared vnto g Cant. 2.5 flagons of wine which reuiue the Church being sicke and fallen into a swound As for the measure of spirituall life deriued from our head Christ it is but small in this world and giuen by little and little the which is figured in the h Ezech. 47.3.4.5 vision of water that ranne out of the Temple First a man must wade to the ancles then after to the knees so to the loynes and last of all the waters grow to a riuer that cannot be passed ouer euen so the Lord conueieth his gifts and graces by little and little till his children at the last attaine a large measure thereof and haue full growth in Christ The same wee may likewise see liuely described in the vision of drie bones Ezech. 37. The Prophet in a vision is carried into the middest of a field full of dead bones and the Lord commanded him to prophecie ouer them and to say to them O yee drie bones heare the word of the Lord. At the first there was a shaking and the bones came together bone to bone vers 7. then the sinewes and flesh grew vpon them and vpon the flesh a skinne couered them vers 8. â—â—en hee prophecied vnto the winde and they liued and stood vpon their feete for the breath came vpon them and they were an exceeding great armie of men vers 10. i These bones are the whole house of Israel vers 11. but the faithful are Gods Israel Hereby doubtlesse is signified not only the state of the Iewes after their captiuitie but in them the state of the whole Church in whose heart God almightie worketh his graces of regeneration by little and little First he giueth his children flesh and then a skinne to couer the flesh and afterward hee powreth vpon them further gifts of his spirit to quicken them and to make them aliue vnto God 3. The resurrection of Christ is a k Non modo per seipsum probauit resurrectionem Saducaeis sed in seipso omnibus Tertul. lib. de carnis resur demonstration of our resurrection according to that of S. Paul 1. Cor. 15.12 If it be preached that Christ is risen againe from the dead how say some among you that there is no resurrectioÌ„ of the dead Yea but ye will obiect what promotion is that vnto the godly seeing all men at the last day must of necessitie rise againe Answere is made that the wicked are raised by the power of Christ as a Iudge to condemne them on the contrarie the faithfull are raised by the power of Christ as a Iesus to saue them Almightie God said vnto Adam At what time he should eate of the forbidden fruite he should l Gen. 2.17 dye the death Hereby m August de Ciuitat dei lib. 13. cap. 12. Aquin. Dion Carthus in Gen. 2. meaning a double death as the Scripture speaks n Apoc. 20.6 elsewhere the first and the second death Naturall death is the dissolution of the bodie spirituall death is the destruction of the soule eternall death is both of body and soule Prima constat ex duabus secunda ex omnibus tota saith Augustine Now Christ as a Iudge raiseth againe the reprobate from the first death that hee may inflict vpon them all the punishments of the second death as a reward of sinne but hee raiseth his elect as their head and redeemer that they may bee partakers of the benefit of his death enioying both in bodie and soule the kingdome of glorie which hee hath so dearely bought for them Wherefore seeing on this day wee haue been deliuered from so much 〈…〉 promoted vnto so much good let vs o Chrysost Euthym. Placidus spirituallie reioyce being p Dr. Incognitus glad inwardly ioyfull outwardly q Colos 3.16 singing vnto the Lord with a grace in our hearts This is the day which the Lord hath made FINIS
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
What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of lambes and of the fat of fed beasts I desire not the blood of bullockes nor of lambes nor of goates incense is an abomination vnto me my soule hateth your new moones and your appointed feasts all of them are a burthen vnto me I am weary to beare them And Mich. 6.7 Will the Lord be pleased with thousands of Rammes or with ten thousand riuers of oyle nay the sacrifice best accepted of God is a troubled spirit a broken and contrite heart O God shalt thou not despise Psal 51.17 2. The Priesthood of Aaron and the kingdome of Israel were distinct offices and incompetible the Priest vnder the law might not incroch vpon the royalties of the King nor the King execute the Priests office for when b 2. Chro. 26.16 Vzziah the King went into the Temple of the Lord to burne incense the Priests of the Lord withstood him and said vnto him It appertaineth not vnto thee Vzziah to burne incense vnto the Lord but to the Priests the sonnes of Aaron consecrated to this office Goe forth of the Sanctuarie for thou hast transgressed and Vzziah the King was a leper vnto the day of his death But Christ is both a Priest and a Prince the Scepter and the Miter meet together in him 3. Aaron Eleazar and c Leuit. 16. euery high Priest vnder the Law did enter into the holy place by the blood of goats and calues which hee did offer for himselfe and for the sinnes of the people But Christ our Priest entred into the most holy place by his owne blood and obtained eternall redemption for vs Heb. 9.12 He d Galath 1.4 gaue himselfe for our sinnes that he might deliuer vs from this present euill world It was impossible that the blood of buls and goats should take away sinnes Heb. 10.4 He therefore did e Ephes 5.2 offer his owne body redeeming his Church euen with his owne f 1. Pet. 1.19 pretious blood 4. Aaron was annointed with an g Leuit. 8.12 Psal 133.2 oyle made of pleasant spices and balsame but God hath annointed Christ with oyle of gladnesse Psal 45.8 The spirit of the Lord quoth h Luk. 4.18.21 he hath annointed me that I should preach the Gospell vnto the poore and hath sent mee that I should heale the broken hearted c. 5. Aaron and euery high-Priest of the Iewes offered vp sacrifice i Leuit. 16.6 Heb. 7.27 first for his owne sinnes and then for the people But Christ as being holy blamelesse vndefiled Hebr. 7.26 who knew no sin 2. Cor. 5.21 who did k Esay 53.9 no wickednesse neither was any deceit in his mouth offered vp himselfe onely for our sins hee was wounded for our transgressions he was broken for our iniquities he carried our sorrowes and with his stripes are we healed 6. Aaron and his successors were Priests of the Iewes and tied only to the Temple of l Deut. 12.11 Iohn 4.20 Hierusalem but Christ is for all persons and all places at all times a Priest for euer an vniuersall Bishop of our soules as he told the woman of m Iohn 4.21 Samaria the houre commeth and is now when ye shall neither in this mountaine nor at Hierusalem worship the Father but the true worshippers shall euery where worship him in spirit and truth 7. Aaron and other Priests vnder the Law were made without swearing of an oath but Christ is made by an oath by him that said vnto him the Lord hath sworne and will not repent thou art a Priest for euer after the order of Melchisedech Heb. 7.20.21 8. Aarons Priesthood was temporarie but the Priesthood of Christ is for euer Eleazar succeeded Aaron and Phineas Eleazar and so downward for among the n Heb. 7.23 Iewes many were made Priests because they could not endure by reason of death but Christ because hee endureth for euer hath an euerlasting Priesthood The Iewes haue now o Song of the three Children vers 38. neither Prince nor Prophet nor burnt offering nor sacrifice nor oblation nor incense for the Lord repented p Bellarmin de cullu sanct cap. 10. §. secundo respondet that is changed Aarons Priesthood but Christ as our text hath it is consecrated by God the Father a Priest for euer None can succeed him hee will not giue his glory to another Esay 42.8 and therefore the blasphemous opinion of the q See Tileman Heshusius in loc Papists is detestable who make the Pope successor vnto Peter and Peter the successour vnto Christ in his Priesthood So they prate print and paint in their r In fine Chron. Marian. Scot. Mart. Polon Catalogues of the Romane Bishops I will not dispute this point after Paul Hebr. 7.25 concluding peremptorily that Christ and onely Christ is able perfectly to saue them that come vnto God by him seeing he liueth euer to lake intercession for them ſ Fox Martyr fol. 1027. as that learned man and martyr Iohn Lambert in his greatest agonie none but Christ none but Christ All the Peters and Peeres and Popes in the world which euer haue been are and shall be cannot sacrifice so much as may satisfie God for the sin of one poore soule Christ alone is our Priest for euer at whose right hand God the Father standeth assistant to t Genebrard in loc performe whatsoeuer he hath either said or sworne to him euen to the confusion of Kings and all other great enemies in the day of his wrath And surely this clause for euer as that holy Martyr of God u Fox Mart. pag. 1271. Iohn Bradford obserued euidently shewes that the Popish Masse is a most iniurious enemie to Christ in respect of his Priesthood and sacrifice The Priesthood of Christ is an euerlasting Priesthood and such a function as cannot goe to another but the Masse doth vtterly put him out of place as though hee were dead for euer and so God were a lyar who said hee should liue for euer Againe it is a pernitious enemie to his sacrifice for to re-iterate a thing once done for the full accomplishing of the end wherefore it was begun declareth imperfection of the same thing before but the Masse-priests re-iterate the sacrifice of Christ once done for the end wherefore it was begun that is for propitiation and remission à poena culpa ergo the Masse-priests make Christs oblation imperfect and deny that the vertue thereof endures for euer See Epistle Sun 5. in Lent I come now to the parallel of Dauid shewing the resemblance betweene Melchisedech and Christ This Melchisedech as Paul Hebr. 7. reports out of Moses Genes 14. was King of Salem and the Priest of the most high God So Christ is described in this present Psalme to be both a King and a Priest the King of Salem that is of x Galat. 4.26
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
m Agellius Idem Caluin Genebrard praecipuum not only primum but also primarium not only the first in time but also the first in honour and dignitie For as Dauid here calleth it the beginning of wisedome so Salomon Ecclesiastes 12.13 the end of all The feare of the Lord is indeede the first alphabet of wisedome the beginning as it were the n begetting or as o Ecclesiasticus 1 24. Iesus the sonne of Syrach termeth it the roote of wisedome p Melancthon Caluine Bellarmine But that is not all it is not onely an introduction to wisedome but wisdome it selfe Iob. 28.28 The feare of the Lord is wisedome and to depart from euill is vnderstanding It is deepe wisedome saith our English paraphrast in meter yea the perfection and fulnes of wisedome Ecclesiasticus 1.20 q Genebrard As then in the vulgar Latine Ecclesiasticus 11.3 hony which is the chiefe of sweete things is called initium dulcoris the beginning of sweetnes euen so Gods feare which vpon the point is summa summarum as it were the summe totall of all holie knowledge is termed initium sapientiae the beginning of wisedome This assertion in worldly mens vnderstanding is a grand paradox for they repute the preaching of Christianitie r 1. Cor. 1.18 foolishnes and the professors of the same fooles 1. Cor. 4.10 We are fooles for Christs sake Loe say the wicked of the godly Wisedome 5.5 We thought their life madnes accounting them rather mad men then sad men But the spirit of truth here proclaimeth on the contrarie that all worldlings are blindlings and that none wicked are wise To such as haue not the feare of God before their eyes it is expressely said by ſ Prou. 1.22 Wisedome it selfe O ye foolish how long will ye loue foolishnes and hate knowledge It is obiected out of S. Luke chap. 16. vers 8. that the children of this world are wiser then the children of light Answere is made by the t Origine Iansenius Maldonat Doctors vpon the place that Christ accounts them not wiser absolutely but only secundum quid they be wiser in their generation u Theophylact. Marlorat that is in things appertaining to this life present but not in the businesse of regeneration in things belonging to that other life which is to come For as x Hall in his Chron. Idem Fox Martyr fol. 976. one said of Sir Thomas More that he was either a foolish wise man or a wise foolish man euen so the children of this world are wise men in foolish things and foolish men in wise things They be not in genere wise but in genere suo wise to doe euill as the y Jerem. 4.2 Prophet speakes but to doe well they haue no knowledge Atheists acknowledging no God are very fooles Psal 14. The foole said in his heart there is no God If this Ignoramus had so much braine as brow the z Vide Bellarm. de ascensione mentis in deum per scalas creat grad 1. 2. 8. bookes of the Creatures and Conscience would informe his vnderstanding that the great world without him and the little world within him are nothing else as it were but God expressed The Gentiles adoring many gods are very fooles before Christ the Sunne of righteousnes calles them out of a 1. Pet. 2.9 darknesse into marueilous light a blind and a foolish nation Deut. 32.21 Euen the seuen wise men of Greece saith b De vera sapientia cap. 1. Lactantius had no good vnderstanding because none but fooles accounted them wise Nay S. c Rom. 1.21 Paul giues this iudgement of all Heathen Philosophers that they were vaine in their imaginations and that while they professed thēselues to be wise they became fooles In this respect d Epist ad Octauium Cicero had iust cause to complaine O me nunquam sapientem The superstitious Idolaters and mingle manglers in religion who worship the true God falsely not according to his word but according to their owne will are very fooles So Paul called his Galathians who ioyned the Ceremonies of Moses vnto the Gospell of Christ as necessarie to saluation O e Galat. 3.1.3 foolish Galathians who hath bewitched you that ye should not obey the truth are ye so foolish that after ye haue begun in the spirit you will end in the flesh Carnall Gospellers and hypocrites who professe they know God in their words and yet deny him in their f Tit. 1.16 workes are very fooles Their prayers are sacrifices of fooles Ecclesiastes 4.17 Their disputations about religion are foolish questions Tit. 3.9 all their generation are fooles and blinde Matth. 23.17 As for example the slow-backe neglecting the workes of his vocation and liuing in idlenesse though he heares neuer so many sermons vpon the working daies in the iudgement of the wisest is a very foole Ecclesiastes 4.5 The foole foldeth his hands and eateth vp his owne flesh So whosoeuer is vngratefull vnto the Lord which is the Father of mercies and God of all grace for his manifold blessings is a very foole g Deut. 32.6 Doe ye so reward the Lord O yee foolish and vnwise people the oxe knoweth his owner and the asse his masters cribbe but Israel hath not knowne my people hath not vnderstood Esay 1.3 So the couetous wretch who though he boast of his faith and hope h Habacuc 1.16 sacrificeth vnto his net and saith in his heart to the wedge of gold i Iob. 31.24 thou art my confidence is a very foole k 1. Sam. 25.25 Nabal is his name and follie is with him a blinde foole like l Iudges 16.21 Samson in the mill hee grindes for other but eates not of the fruites of his labour himselfe the which is termed by Salomon an euill sicknesse and a vanitie Ecclesiastes 6.2 So the proud man as well in his ambition as in his honour is a very foole m Psal 32.10 Like horse and mule without vnderstanding like the famous foole n Mensa philosophica fab de fatuo Lobelinus who being in a new coate knew not himselfe o Sir R. Barckley felicitie lib. 5. For if in fauour he knowes no man if out of fauour none know him So the Drunkard is a very sot p Seneca epist 65 mancipium corporis a slaue to his own seruant a foole with a witnesse his fault is written in his forehead and in his face hee reeles in open streete and hath in his drunken fit a little lesse wit then a beast and but a little more sense then a blocke So the wanton is destitute of vnderstanding Prou. 6.32 led by the foolish woman as a foole to the stockes Prou. 7.22 For though he may peraduenture blinde the Bishop and q Vision of Pierce Plowman pass 3. cope the Commissarie yet Gods r Qui minimè fallitur quia minimè clauditur Bernard lib. 5. de Considerat all-seeing eye when
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
thou canst not vnderstand this day thou maist happilie learne the next and that which is not found out in one night may be gotten in another Mystically saith Å¿ In loc Hierome Christ is this day who saith of himselfe t Iohn 8.12 I am the light of the world And his twelue Apostles are the twelue houres of this day for Christs spirit reuealed by the mouthes of his Apostles the mysteries of our saluation in u Ephes 3.5 other ages not so fully knowne vnto the sonnes of men One day telleth another x August Hierome Turrecremat that is the spirituall vtter this vnto the spirituall and one night certifieth another that is Iudas insinuates as much vnto the Iewes in the night of ignorance saying y Matth. 26.48 Whomsoeuer I shall kisse that is he lay hold on him Or the z D. Incognitus old Testament onely shadowing Christ is the night and the new Testament plainly shewing Christ is the day In them hath he set a tabernacle for the Sunne That is as a Vulgar Latin August other by way of b Genebrard Hypallage He hath his tabernacle in the Sunne meaning that God the Father dwelleth in Christ his sonne c Coloss 2.9 bodily which is the Sunne of righteousnes Malac. 4.2 by whom he doth d Iohn 1.9 enlighten and reconcile the world to himselfe 2. Cor. 5.18 The e Senensis Bibliothec. lib. 5. annot 160. Manichees abusing this text adore the Sunne conceiuing that Christ at his ascending set his tabernacle that is left his flesh in the Sunne f See S. August contra Faustum Manich. lib. 20. But this idle paradoxe contradicts the Scriptures affirming that Christ ascended far aboue all the heauens Ephes 4.10 and that he there sitteth at the right hand of God as our agent and aduocate til he come againe to iudge the quicke and the dead Ergo his flesh is not in the Sunne but in the highest places Hebr. 1.3 euen in the heauen of heauens Acts 7.56 The sense then of he set his tabernacle in the Sunne in g Apud Senen vbi sup Origens iudgement is briefly this Almightie God placed his Church in the Sunne of righteousnes according to that of Paul Ephes 2.20 The Church is built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the chiefe corner stone Or as h August in loc tract 2. in ep Ioan. lib. 3. cont lit Petilian cap. 32. other Hee set his tabernacle in the Sunne that is his Church in open view that it may bee so cleerely seene as the Sunne like a Citie that is set on a hill and cannot be hid Matth. 5.14 So the word Sunne is vsed 1. Sam. 12.12 Thou diddest it secretly but I will doe this thing before all Israel and before the Sunne Or because the Scripture calleth our flesh a tabernacle 2. Cor. 5.1 We know that if our earthly house of this tabernacle be destroyed wee haue a building giuen of God not made with hands but eternall in the heauens And 2. Pet. 1.13 As long as I am in this tabernacle Therfore S. Augustine and i D. Incognitus Turrecremat other expound it thus He set his tabernacle in the Sunne that is k Iohn 1.14 the word became flesh and appeared in the l Philip. 2.7 shape of a seruant so manifestly that as S. Iohn speakes in his 1. Epistle chap. 1. vers 1. hee was heard and seene and felt that which was from the beginning which we haue heard which we haue seene with our eyes which we haue looked vpon and our hands haue handled of the word of life If Christ had not on earth a true body then hee was not borne of the Virgin Mary nor wrapped in swadling clothes nor laid in a cratch nor circumcised on the eighth day nor presented in the Temple If his body were fantastical as Valentinus imagined how did hee thirst and hunger and weepe and in conclusion how did he dye for our sinnes and rise again for our iustification His natiuitie life death euidently demonstrate that he was made flesh and that hee dwelt among vs Ioh. 1.14 Which commeth foorth as a bridegrome out of his chamber The Sunne of righteousnes appeareth in three signes especially Leo Virgo Libra 1. in Leo roring as a Lion in the Law so that the people could not m Exod. 20.17 endure his voyce 2. in Virgo borne of a pure Virgin in the Gospel 3. in Libra weighing our workes in his n Dan. â—2 7. ballance at the day of Iudgement Or as o Serm. 3 de aduent Dom. Bernard distinguisheth his three-fold comming aptly Venit ad homines venit in homines venit contra homines In the time past he came vnto men as vpon this day in the time present he comes by his spirit into men euery day in the time future hee shall come against men in the last day The comming here mentioned is his comming in the flesh for so the p Hierome August Fathers vsually glosse the text he came foorth of the Virgins wombe as a bridegrome out of his Chamber As a bridegrome for the King of heauen at this holy time made a great wedding for his sonne Matth. 22.1 Christ is the bridegrome mans nature the bride the q Greg. hom 38. coniunction and blessed vnion of both in one person is the mariage The best way to reconcile two disagreeing families is to make some mariage betweene them euen so the Word became flesh and dwelt among vs in the world that he might hereby make our r Ephes 2.14.16 peace reconciling God to man and man to God By this happy match the Sonne of God is become the sonne of Å¿ Matth. 16.13 man euen flesh of our flesh and bone of our bones and the sonnes of men are made the sonnes of t Iohn 1.12 God of his flesh and of his bones as Paul saith Ephes 5.30 So that now the Church being Christs owne spouse saith I am my welbeloueds and my welbeloued is mine Cant. 6.2 My sinne is his sinne and his righteousnes is my righteousnes hee who knew u 2. Cor. 5.21 no sinne for my sake was made sinne and I contrariwise hauing no x Rom. 7.18 good thing am made the righteousnes of God in him I which am browne by persecution and blacke by nature Cant. 1.4 so foule as the sow that walloweth in the mire 2. Pet. 2.22 through his fauour am comely without spot or wrinkle so y Esay 1.18 white as the snow z Cant. 2.2 like a lilie among thornes euen the fairest among women Cant. 1.7 This happie mariage is not a marre age but it makes a merrie age being the a Luke 2.25 consolation of Israel and comfort of b Esay 40.2 Hierusalems heart Indeed Christ our husband doth absent himselfe from vs in his bodie for a time but when he did ascend into heauen
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