what end purpose mankinde was created and set in this world after they had driven the matter as far as they might by naturall knowledge at length they concluded some that man was made to know the properties and qualities the convenience or difference of naturall things either in the ayre or in the water or in the earth or under the earth Some other that man was made to consider and behold the Sunne and Moone the Starres course and revolutions of the Heavens And so they judged that man which either had most abundance of naturall reason or beheld and considered the heavens best to be most perfect of all others and that he came nearest to the end of his creation Thus said they as men without feeling of God onely endued with the light of nature But as God himselfe declareth who fashioned us and made us and knoweth us best the very true end why man was made was to know to honour God Therefore whoso knoweth him best and honoureth him with most reverence he is most perfect he commeth neerest the end of his creation When Solomon had described the deceaveable vanities of the world and said vanitie of vanities Eccl. 1. vanitie of vanities all is vanitie When he had concluded by long discourse that riches Empires honour pleasures knowledge and whatsoever else under the Sunne is but vanity he knitteth up the matter with these words Eccles 12. Feare God and keep his Commandements for this is the whole dutie of man that is this is truth and no vanitie this is our perfection to this end are we made not to live in eating and drinking not to passe our time in pleasure and follies not to heap up those things which are daily taken from us or from which we are daily taken away but that in our words in our life in our bodie in our soule we doe service unto God that we look above the Sunne and Moone and all the heavens that wee become the Temples of the holy Ghost that the holy Spirit of God may dwell in us and make us fit instruments of the glory of God Therefore God gave his holy word and hath continued it from the beginning of the world untill this day notwithstanding the Philosophers and learned men in all ages who scorned it out as the word of folly for so it seemeth to them that perish notwithstanding the wicked Princes and Tyrants high powers of the world who consumed and burnt it as false and wicked and seditious doctrine notwithstanding the whole world and power of darknesse were ever bent against it yet hath He wonderfully continued and preserved it without losse of one letter untill this day that we have whereby truly to know him the true and onely God and his sonne Jesus Christ whom he sent Therefore have we Temples Churches places to resort unto all together to honour to worship and to acknowledge him to be our God to joyne our hearts and voices together and to call upon his holy name In such places God hath at all times used to open his Majestie and to shew his power In such places God hath made us a speciall promise to heare our praiers whensoever wee call upon him Therefore are they called the dwelling place and house of God In such places all godly men set their greatest pleasure thought themselves miserable when they were secluded or put off from the same as the Prophet and holy Prince David Psal 122. Laetatus sum in his quae dicta sunt mihi in domum Domini ibimus O saith that holy man my heart rejoyced within my body when my fellowes called upon me and said let us goe into the house of the Lord. Againe I am in love with the beauty of thy house And againe O how beautifull is thy Tabernacle O Lord O thou the God of hosts my heart longeth and fainteth to come within thy Courts His spirits were ravished with the sight majesty of the Tabernacle not for that the place it selfe at that time was so beautifull for in Davids time it was almost rotten ruinous a homely thing to behold nothing in comparison to that Temple that was afterwards built by Solomon But therein stood the shew worthinesse of that holy place that Gods truth and law was opened and proclaimed in it and the Sacraments ceremonies so used in such forme order as God had commanded them to be used and the people receaved them obediently lived thereafter Therefore when the Tabernacle was restored when the Arke was fet home from Obed-edom and set in the mount Sion when religion Revived which through the negligence and malice of Saul was forsaken when he saw his Nobilitie his Bishops his Priests all his people willing forward he could not refraine himselfe but brake out and sang Haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let us be glad and rejoyce in it Let us be merry and joy that ever we lived to see it Even so Paul when in his time he saw the Gospell take root and prosper that the savour of life was powred abroad that the kingdome of God was enlarged the kingdome of Satan shaken downe his heart leaped and sprang within him Ecce nunc tempus acceptabile behold now is the acceptable time behold God hath looked downe mercifully upon the world behold the day of salvation is come upon us But the godly man as he rejoyceth at the beauty of Gods house so when contrariwise he seeth the same disordered filthily when he seeth the Sacraments of God abused the truth troden under foot the people mocked the name of God dishonoured he cannot but lament and mourne and finde himselfe wounded at heart When the good King Iosias saw the book of God which was so long hid in the wall and out of remembrance when he considered the blindnesse in which they had lived and the unkindnesse of their fore-fathers he could not forbeare but fell a weeping he feared least God should take vengeance upon them for so great contempt of his word When Ieremy saw the wilfulnesse and frowardnesse of the people which would not submit themselves and be obedient unto God he cried Oh that my head were full of water Ierem. 9. and mine eies a fountaine of teares that I might weep day and night c. Such care had they for Gods people Thus the zeale of Gods house had eaten them up Zeale if any man know not the nature of the word is an earnest affection and vehement love as is the love of a mother towards her children or of the naturall childe towards his mother This zeale cannot abide to see that thing which it loveth despised or hurt Such zeale care carrieth God over his people he loveth them as a mother loveth her children he will not suffer them to be hurt Esay 49. By the
purpose let them never bring to proofe what they haue deuised among themselues An excellent Patterne hereof we haue in Achitophel who for the Counsell hee gaue miscarried and was not accepted of made no more adoe but f â— Sam. 17.23 Hung himselfe in a Halter Here a Question ariseth Whether we also as David may Pray against our Enemies we that are Christians And indeed our Saviour vpon occasion g Mat. 12.3 Marc. 12.35 alleaging Davids Sayings and Doings both who would not Say as David who would not Doe as David did But the Answere is that this kind of Prayer here vsed as also h Ps 59.13 Ps 109 7. others of like nature as the Prayers of the Prophet i Ier. 18.21 Ieremy and of l 2. Tim. 4 14. S. Paul sauour of a peculiar zeale which David and they had but are not to be imitated by every Christian And therefore our Saviour to them that in all hast would haue Fire come downe from Heauen to consume the Samaritans that refused him and pleaded m 2 King 1.10 Elias his Example to that purpose Yee knowe not n Luc. 9.55 saith hee what manner Spirit yee are of For the Sonne of Man is not come to Destroy Mens Liues but to Saue them And yet David Ieremy S. Paul pronounced not those Curses Vindictae Liuore sed Iudicio Iustitiae not vpon a Spleene to bee Revenged as o Greg. Moral l. 4 c. 5. speakes S. Gregory but in Iudgement and Iustice for that they knewe by the holy Spirit that they were Abominable and Disobedient as p Tit. 1.16 speakes the Apostle S. Paul and vnto every good worke Reprobate q Aug. in hunc Ps S. Austen he takes these words to be rather a Prophecy then a Prayer And as elsewhere he r Aug. in Ps 68. speaketh of Davids Curses in particular that they were not Stomachatio Maledicentis sed Praedictio Prophetantis of the Prophets in Generall Å¿ Aug. de Temp. Ser. 59. Ser. 109 De Ser. Dom. in Monte. Per Imprecationem quid esset futurum cecinerunt non Optantis Voto sed Spiritu Praevidentis By the Imprecations they made they shewed what was to come not by way of Wishing but by the Spirit of Prophecying But to returne to the Words againe The Prophet shewing here the reason of this his Prayer in this place saith it is Rebellion against the Lord For they haue rebelled against thee Where the Prophet saith not as he might haue said For they haue Rebelled against me No but Against thee alluding in all likelyhood or to that of Moses in the Booke of Exodus or to that of the Lord himselfe in the First of Samuel Your Murmurings t Exod. 16.8 saith Moses are not against vs but against the Lord and They haue not Reiected thee u 1. Sam. 8.7 saith the Lord to Samuel but they haue Reiected me that I should not Raigne over them Little thought those Israelites that their Murmurings and Rebellions were against the LORD himselfe they no doubt would haue made many a Pamphlet in defence of themselues as a Franco-Gallia or a Franco-Iudaae a Philo-Pater or a Philo-Mater a De Iure Regni apud Scotos or a De Iure Regni apud Iudaeos or the like all which might haue beene answered with this single sole Sentence of holy Scripture and the Words we haue in hand IRRITAVERVNT TE DOMINE They haue Rebelled against thee Thus speakes our Saviour of his Ministers too x Luc. 10.16 He that Despiseth You Despiseth Me and yet many of vs as if we had never Read nor Heard it or did certainly beleeue what our Saviour saith are ready to say with the Evill Spirit y Act. 19.15 Iesus we knowe and Paul we know but who are yee And as they said of our Saviour himselfe z Mat. 13 55. Is not this the Carpenters Sonne Is not his Mother called Mary and his Bretheren Iames and Iohn and Simon and Iudas and his Sisters are they not all with vs Right so doe they say of many of vs They knowe our Fathers they knowe our Friends they know our bringing vp and they are offended in vs. But it was an excellent Note of a Oâ—iâ—en in Num. c. 12. Hom. 7. Origen Nunquam invenimus tantas Laudes Deum dixisse de Moyse Famulo suo quantas nunc dici videmus quando ab Hominibus ei derogatum est We never finde that God more praised Moses then when hee was most of all spoken against by the Israelites Verse 12. And let all them that put their trust in thee Reioice they shall ever be giuing of Thanks because thou Defendest them they that loue thy Name shall be Ioyfull in it He comes at length to pray for the CHVRCH even for All and Every of them that put their Trust in the Lord and in none but him There are but Few that can thus doe for what with the Words of Man what with the Bewty of Man what with the Strength of Man what with the Wealth of Man what with the Wit of Man what with Princes the Best of Men as hath beene obserued b Expos on Ps â— 5 p. 102. heretofore there goes our Trust and Confidence away But what is it here the Prophet prayes for For Ioy Gladnesse of Heart Let them that put their trust in thee Reioyce he meant no doubt such a Reioycing as should never be taken from them No not in Infirmities no not in Reproaches no not in Necessities no not in Persequutions no not in Distresses for Christ his sake the Apostle S. Paul may be an Example For when I am weake c 2. Cor. 12.10 saith hee then am I Strong But of this Ioy and this Reioycing hath beene spoken d Expos on Ps 4.8 p. 106. heretofore Come wee now to the Effect thereof and that is Thankes-giuing for so it is in the next Words They shall ever be giuing of Thankes Euer that is continually that is all the Dayes of their Life to dwell in the House of the Lord as David e Ps 27.4 promised to doe and Anna in S. Lukes Gospell perfourmed no lesse There was f Luc. 2.37 saith S. Luke one Anna a Prophetesse the Daughter of Phanuel of the Tribe of Aser she was of a great Age and had liued with an Husband seuen yeares from her Virginity And she was a Widow of about Fourescore and foure yeares which departed not from the Temple but serued God with Fasting and Prayer Night and Day No doubt but amongst those Prayers this Giuing of Thanks is included Giuing of Thanks being the most proper and peculiar Seruing of God For as that worthy g D Howson his Sermon at Oxford Nov. 17 Aº 1602. Doctor now our Right Reverend Diocesan hath observed God is not only or chiefly worshipped Evangelici Sermonis Auditu by hearing the Word preached sed Latriae Cultu in
Philosopher be put to Silence nay hee had such Skill that when hee was thought most of all to bee caught and taken like a slippery Snake hee would slide away from them But that God might shew that his Kingdome is not in x 1. Cor. 4.20 Word but in Power there was among the Bishops One of the Confessors by a Man most simple and knowing nothing els but y 2. Cor. 2.2 IESVS CHRIST and him crucified Who when hee saw the Philosopher insulting vpon our Men and boasting himselfe vpon the Skill hee had in Reasoning desires of all that were by to yeeld him roome that he a little might talke with that Philosopher Our Men that knew the Simplicity of the Man and his vnskilfulnesse in that kind began to Feare and withall Blush least that holy Simplicity of his should happely be exposed to the Scornes of those crafty Companions The old Man persisted in his Purpose and thus began O Philosopher saith he in the Name of IESVS CHRIST heare thou those things which are true God that made the Heauen and Earth and gaue Man a Spirit whom he framed of the Dust of the Earth is one he hath by the Vertue of his Word created all things both Visible and Invisible and strengthened them by the Sanctification of his Spirit This Word and Wisdome whom we call the Sonne taking pity vpon humane Errors is borne of a Virgin and by the Passion of his Death hath deliuered vs from euerlasting Death and by his Resurrection hath giuen vs euerlasting Life Whom we looke for to come to be the Iudge of all we doe O Philosopher beleeuest thou this Whereupon he as if he had neuer learnt the Art of Contradiction was so amased by Vertue of the Words that were spoken that being mute to all that was alleaged onely this he was able to answer that it seemed so to himselfe indeed and that there was no other Truth then what was deliuered by that Party Whereupon the old Man Why then if thou beleeuest saith he these things to bee true arise and follow me to the Church and take thou Baptisme the Seale of this Faith Hereupon the Philosopher turning to his Disciples or to those that there were present and came to heare O you Learned Men saith he hearken vnto me While this Matter in hand was perfourmed by Words I also opposed Words vnto Words and those things which were spoken able I was to confute them by the Art of Speaking but now that insteed of Words Power is proceeded from the Mouth of him that speaketh neither can Words resist that Power neither can Man withstand GOD. And therefore if any of you here present can beleeue these things that haue bene spoken as I my selfe doe beleeue them let him beleeue in CHRIST and follow this old Man in whom GOD hath thus spoken And so at length the Philosopher being made a Christian was glad that hee was so vanquished I shall not need here to relate those Legendary Tales of S. Nicholas when he was an Infant how as soone as hee was borne he began to serue God for he would not take the Brest to suck a The Liues of Saints in Spanish by Alfonso Villegas and translated by W. and E. K. B. Part. 2. Decemb 6. Printed at Dâ—wâ—y 1615. they say but one time onely in a Day especially twice a-Weeke to wit on the Wednesday and the Fryday and how hee obserued this Fast all the Dayes of his Life Of S. Romuald who as soone as he was borne b Nova Legend Anâ—l in Vita Runâ—wâ—ldi See My LORD of CAN 1. Answer to Hill 〈◊〉 6. â— spake Divinity and forthwith being baptized did preach high Points of Doctrine and liued in all but three Dayes Or of the Child of nine c Dr Poynets Defence of Priests Marriages p. 200. Dayes old Christned by B. Aldelme and answering to certaine Questions and clearing Pope Sergius of a shrewd Crime that was laid to his Charge All that I will say to these and to such like Stories as these is that of Iob d Iob. 13.7 Will you speake wickedly for God and talke deceitfully for him Truth indeed may spare such Proctours Verse 3. For I will consider the Heauens euen the Works of thy Fingers the Moone and the Starres which thou hast ordeined There are specified in holy e Zanch. de Oper l. 1. c 4. Scripture three kindes of Heauens The First is that whole Space that reacheth from the Earth to the Moone where the Meteors are engendered or to speake more plainly the Aire next vnto vs where the Birds vse to fly and from whence the Raine doth showre downe vpon vs. Thus the Windowes of Heauen were opened as we read in the Booke of f Gen. 7.11 Genesis of Heauen that is of the Aire for so Heauen is taken in diuerse Places of the g Mat. 8.20.13.32 Marc. 4.4 Luc. 8.5 New Testament The Second kinde of Heauen is all those Heauenly and mooueable Orbs that is all that Space that those visible Heauens and Orbs doe containe and herein the Sunne the Moone and the Starres are all of them comprehended whereof we may reade in h Deut. 17.3 Deuteronomy and in many other Places of Scripture besides and with these Zanchius comprehendeth the Ninth Sphere also howsoeuer it bee invisible to the Eye The Third Heauen which is of a farre other kind then are the other Two is that peculiar Place where GOD himselfe is said to inhabite and into which as we read our Saviour CHRIST did ascend and wherein our i Ioh. 17.24 selues also as many as shall be found Faithfull shall be hereafter with our Sauiour And to these Three the Apostle S. Paul did seeme to allude when speaking of himselfe he said that hee was caught vp into the l 2 Cor. 12.2 Third Heauen No doubt but the Prophet here meanes them all Three especially the Second for that the same of all the Rest was onely visible to the Eye That hee calls them here the Workes of the Fingers of God and in an other place the m Ps 102.25 Work of his Hands and the Prophet Esay to the selfe-same purpose n Esay 48.13 Mine Hand hath laide the Foundation of the Earth and my Right Hand hath spanned the Heauens it is for that they are of such Excellency as if they had bene his handy-worke indeed which yet were made by his Word onely as o Gen. 1.6 Moses and p Ioh. 1.3 S. Iohn doe declare q St Francis Eacon of the Advancement of Learning l. 1. p. 27. b. Excellent is that Passage which that great Advancer of Learning hath and suitable hereunto It is to be obserued that for any thing which appeareth in the History of the Creation the confused Masse and Matter of Heauen and Earth was made in a Moment and the Order and Disposition of that Chaos or Masse was the Worke of six Dayes such a Note of
lesse then Nothing and Vanity Verse 2. The Kings of the Earth stand vp and the Rulers take counsell together against the Lord and against his Annoynted Before was Fury and Folly and both in the People now the Prophet shewes vnto vs that the Magistrates themselues began to take the matter in hand So that where formerly there was small likelyhood of bringing ought to passe in that kind the People but an head-strong multitude and vnable to performe their Designes now Wit and Cunning and Policy begin to play their parts and a Body would now thinke that all should be as they would haue it Loe here an Vnity such at it was but Vnit as Facinoro sorum as o Bernard de Assumpt Mariae Ser. 5. speakes St Bernard an Vnity not of Saints but of Sinners Peruersa execranda talis Vnitas such an Vnity as that saith he is both praeposterous and execrable Amat Auaritia Vnitatem Quod amat bonum est sed vbi amandum sit nescit Euen Couetousnes it Selfe p Aug. de Verb. Dom. Ser. 20. saith St Austen doth loue an Vniting together Now the thing she loueth is good but she knowes not where to place her Loue. Right so is it a blessed thing that the Magistrate and the People should both agree together but when they shal agree in that which is notoriously bad as here they do in this place it aggrauates eithers fault and bâ—th are lyable to the more exception And that so they do here in this place witnes the words of this Verse for it is First against the Lord Secondly his Annointed First concerning the Lord though commonly in holy Scripture LORD be put for the second Person in Trinity God the Sonne yet here is it set for God the Father who is the Lord as the Prophet Amos q Amos. 5.16 speakes and the God of Hosts It is in the Originall the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God is therfore called Lord because as S. Ambrose r Ambros in ep 〈◊〉 Câ—loâ—s c. 4. saith he hath dominion both ovâ—r our Bodies ouer our Soulâ— because as Å¿ â—act â—nâ—it l. 4 c. 3. Laectantius hee hath the greatest power that can be both in correcting and punishing And our Saviour indeed instructing vs how great his Power is Feare not them which kill the Body t Mat 10.28 saith he but are not able to kil the Soule but rather feare him which is able to destroy both Soule and Body in Hell St Gregory speaking of the diverse Appellations that are in holy Scripture giuen to God When he will be feared u Greg in Cant. Cantic Prol. saith he then doth he name himselfe LORD when he will be honoured FATHER when he will be beloued HVSBAND though in the Old Testament the two Appellations Fâ—th r and Huâ—bâ—nd are seldome mentionâ—d Lord most often Many thinâ—s x Aug. de Ser. Dom. in Mont. l. 2. such S. Austen are dâ—liuered in holy Scripture to be spoâ—â—n in Gods praises 〈◊〉 sâ—all â—ou find it to â—aue beene commanded to the Pâ—â—plâ— oâ— Isrâ—el that sâ—eaâ—â—â—g vnto God they sh uld s y OVR â—ATHER or that they should pâ—ay vnto God aâ— a Grâ—tius Nomen est Pietaâ—â— quà m Poteâ—at Tertull. Apolog c. 34. FATH R but he is 〈…〉 LORD to put them in mind 〈…〉 Servants to â—im And yet our Sâ—â—â— ur Câ—â—isâ— God and Mâ—n Heâ—câ—fâ—rth I call you not 〈◊〉 y Ioh. 15.15 sâ—iâ—h he for the Sâ—â—uâ—nt kâ—â—weth not what hiâ— Lâ—rd 〈…〉 I hâ—â—â— câ—lle◠〈◊〉 FRâ—NDS for all things that I â—auâ—â—â—â—rd of my Father I haue made knowne vnto you Secondly concâ—â—ning Anâ—ointâ—d that is here set for the Second Person indeed Chrâ—st Iesus our Saviour who was to be our Prophet our Priest and Prince and therefore is said in holy Scripture to bee Annointed by God Not that at any time hee was Annointed with materiall Oyle z Act. 4.27 but as S. Peter in one place a Act. 10.38 With the Holy Ghost with Power And as our b Ps 45.8 Psalmist in another With the Oyle of Gladnesse aboue his Fellowes The time of this his Annointing was no doubt in the time of his Conception even before he was bâ—rne and therefore he was no sooner borne but an Angell said vnto the Shepheards c Luc. 2.10 Behold I bring you good Tydings of great ioy which shal be to all People for vnto you is borne this day in the City of David a Saviour which is Christ the Lord CHRIST that is Annointed And thus is this Scripture alleaged by the Church in the Acts of the Apostles who vpon the report Peter and Iohn made of their vsage by the Rulers of the Iewes they lift vp their voice to God with one accord said d Act. 4 2â— Lord thou art God which hast made Heaven and Earth and the Sea and â—ll that in them is Who by the mouth of thy Seruant David hast said why did the Heathen rage and the People imaginâ— vaine things The Kings of the Earth stood vp and the Rulâ—rs were gathered together against the Lord and against his Christ For of a truth against thy holy Child Iesus whome thou hast annoinâ—ed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together for to doe whatsoeuer thy Hand and thy Counsell determined before to be done Thus was it e Exod. 14.26 Ioh. 19.36 said of the Paschal Lambe that not a Bone thereof should be broken and it was applyed to our Saviour by the Evangelist S. Iohn It was said of the Israelites Hos 11.2 Mat. 2.5 Out of Egypt haue I called mâ— Sonne and it was aâ—plied to our Saviour by the Evangelist S. Mâ—thew It was said of King Solomon 2 Sam. 2 14. Hâ—b 1.5 I will be his Father and he shall be my Sonne and it was applyed to our Saviour by the Apostle S. Paul These two Senses of the Scriptures there are that call them the one a Literall the other a Mysticall Sence but h Dion Carth. in Mat. 2. Art 5 Dionysius Carthusianus i Tost in Deut. 18. qu. 6 Tostatus and the l Rhem. in 2. King 7.14 in marg Rhemists in the Doway Bible doe make them both Literall Tostatus giues the Reason Nam vna Litera benè potest importare duos sensus quando vnus subordinatur alteri Hauing spoken of a place of Scripture that might be vnderstood either of our Saviour or of his Prophets Sensus literalis est vterque Either saith he is the Literall sense For one and the self same Letter in Scripture doth wel import two Senses when one is subordinate to the other And of this mind with them was that worthy Professor of ours most worthily afterwards Bishop of Salisbury m D. Abbots Sermon vpon 1. Cor. 10.32 not printed D. Abbots who in a Sermon of his to the Vniversitie not only hath the Premisses but hee
Dioces delâ—uered to his Maiestie DeceÌ„b. 1 1605. Reprinted A â— 1617. p. 15. say Men of our owne Coat appoints such a Translation to be read in the Church as doth add both Words and Sentences to the Text as part of the Text and without any neat of distinction from it that sometimes to the changing or obscuring of the meaning of the holy Ghost As in the Book of the Psalms Ps 2.12 this word Right is added Ps 4.8 this word Oile Ps 13.6 these words Yea I will praise the Name of the Lord most High Ps 14. three whose Verses are added Viz. 5.6.7 Ps 22. these words Looke vpon me Ps 22.31 this word My c. Concerning the rest when we come vnto them But as touching the word Right whether it be added or no doubtlesse they are in the wrong For if it bee so in the Septuagint I meane in the Greeke m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 2.12 and indeed so it is then is it not added the Translators following them and not the Hebrew But suppose it be added yet is there an additament of explication which illightneth the meaning of the holy Ghost as this doth in this place Now God forbid that every such Addition should be that adding to the Scripture which the Scripture forbids and they intimate Oh but it implyeth a Contradiction to that Tenet of ours concerning the Certainty of Salvation for if a man may perish from the Right Way then is he not certaine to persist in it if not certaine to persist then not certaine of his Salvation Nay but the meaning here is not of them that are effectually called and haue their Conversation in Holinesse such as they are that from the Word of God haue that Certainty but of Christians in generall of whom some may perish indeed I make no doubt but of all men liuing Protestants are in the right The Faith that we professe is doubtlesse the Right Way Howbeit for many Protestants liue so loosely and licentiously as they doe how are they likely to perish from this Right Way and to come to vtter destruction both of Body and Soule That which is here annexed If his wrath be kindled yea but a little blessed are all they that put their trust in him is a Caveat the Prophet giues that they should not moue by their wicked behauiour the Sonne of God to Wrath or Anger He saith not here as in another n Ps 103.8 place and as every man is ready to say and most of all they to whom least of all it appertaineth The Lord is full of Compassion and Mercy long suffering and of great Goodnesse and so forth No but If his Wrath be kindled yea but a little and with that he makes a stop a kind of Apostopêsis o Quintil. Instit l. 9 c. 3. Quid taceat incertum est wee knowe not what it is hee suppresseth but he shuts vp all with this Conclusion Blessed are all they that put their trust in him It seemes p Dr Fentons Persume against the Plague p. A. 7. b. saith a worthy Divine that when the Prophet did but thus thinke of the Wrath of God it put him into such a Passion that as men astonished and halfe frighted vse to blesse themselues so the Prophet here in this place S. Auston goes another way and it is a good way too The Prophet q Aug. in hunc Ps saith he saith not here that they are safe and secure that put their trust in him as if this onely were the profit that they reaped thereby that when Others were punished they should escape but he saith they are Blessed and in this Blessednesse is contained the Perfection and Consummation of all good things whatsoeuer that possibly can betide the Soule of Man Indeed Gods publique Punishments Plague Famine Sword and the like sometimes light vpon the Godly aswell as vpon the Wicked and yet the Godly in midst of their Miseries are Blessed and Happy notwithstanding S. Cyprian hath an excellent saying to this purpose Some r Cyp. de Mortal saith hee are at a stand for that the Plague now raging laies hold on vs Christians as it doth on the Heathen As if Christians beleeued only to this purpose that they might with hearts case in this present World be free from all adversities and inioy their time here with much Felicitie and not rather after they had suffered here all Sorrowes whatsoever be reserued for those Ioyes which are in the World to come No a Man must make full account in this world to tast of Bitter and Sweet that so he may say as S. Austen Å¿ Aug. Confess l. 10 c. 28. saith Contendunt Laetitiae mea flendae cum laetandis Maroribus ex qua parte stet victoria nescio My Reioycings to be Sorrowed for contend for superiority with my Sorrowes to be Reioyced at and whether of which shall haue the Victory I as yet knowe not And thus are we come at length to the end of this Second Psalme A Psalme that besides the ordinary saying of it the First Day of the Moneth is appointed to bee road in the Church at Morning Prayer on Easter Day Easter Day is the Day of our Saviours Resurrection when triumphing over Death and Hell hee began that spirituall Kingdome of his that shall never haue end And this Psame as it was in Davids time a Prophesie thereof namely that such a thing was to be so is it now in these times a Gospell as it were of the same wherein David shewes no lesse that such a thing hath beene indeed then did the Evangelists themselues that wrote the Story For what is this whole Psalme but a Comment as it were on those words of the Evangelist S. Mathew t Mat. 28.18 All Power is giuen vnto me in Heaven and in Earth and on those of S. Marke u Marc. 16.16 He that beleeueth and is baptized shal be saued but he that beleeueth not shall be damned and on those of St Luke x Luc. 24 46. Thus is it written and thus it behooued Christ to suffer and to rise from the dead the third day and on those of St Iohn y Ioh. 18.36 My Kingdome is not of this World My Kingdome is not from hence True it is that David here did in a literall Sence meane himselfe against him it was that the Heathen so furiously raged and the People imagined so vaine things howbeit David as he was herein a Figure of our Saviour CHRIST so did he meane no doubt in this very Psalme our Saviour CHRIST to Witnesse the Apostles of our Saviour who in the z Act. 4.21 Acts of the Apostles not only so tooke it but the Apostle St Paul also in his Epistle to the a Heb. 1.5.5.5 Hebrewes Our Saviour then thus meant and this Psalme being an Exhortation vnto all such as should liue in our Saviours Time that they should all of them take speciall
notice of the Kingdome of our Saviour and submit themselues wholly thereunto now that the Kingdome is thus spread and the whole World as it were in Beliefe what better befitteth vs Christians then when wee solemnize such Feasts to say this Psalme amongst the rest which sorteth so exceeding well both with the Mystery and the Season PSAL. III. Domine quid 1 LORD how are they increased that trouble me many are they that rise against me 2 Many one there be that say of my soule there is no helpe for him in his God 3 But thou O Lord art my Redeemer thou art my Worship and the lifter vp of my Head 4 I did call vpon the Lord with my Voyce and he heard me out of his holy Hill 5 I laid me downe and slept and rose vp againe for the Lord sustained me 6 I will not be afraid for tenne thousands of People that haue set themselues against me round about 7 Vp Lord and helpe me O my God for thou smitest all mine Enemies vpon the Cheeke bone thou hast broken the Teeth of the Vnâ—odly 8 Saluation belongeth vnto the Lord and thy blessing is vpon thy People THE ANALYSIS VVHat occasion the Prophet David had of writing this Psalme is evident by the Title as the Title is specified in the Hebrew and in some Translations thereof Quomodo Ianna introducit in Domum sic Titulus Psalmi introducit in Intellectum As the Gate a Aug. de Verb. Apost Ser. 20. saith St Austen le ts in to the House so doth the Title of a Psalme to the Vnderstanding thereof In the Vulgar it is thus A Psalme of David when he did flye from the Face of Absolon his Sonne The Story is in the Second of Samuel and is in effect to this purpose Absolon wicked Absolon had made against his Father David a maine Conspiracy Absolon b 2. Sam. 15.10 saith the Scripture sent Spies throughout all the Tribes of Israel saying As soone as yee heare the sound of the Trumpet then yee shall say Absolon reigneth in Hebron David vpon the newes hereof fled from Ierusalem and betooke himselfe vnto the Wildernes at which time as it is not vnlikely he composed this Psalme The Psalme is framed vnto God by way of Petition that in regard his Enemies were so many as it is in the First Verse and so maliciously bent against him as it is in the Second and yet his Faith in God was very firme as it is in the Third Verse Againe in regard the Goodnes of the Lord had bene formerly such vnto him that he never made his Prayer vnto him but he was heard effectually as it is in the Fourth Verse and therefore still relyed on him with much Security as it is in the Fift and Confidence as in the Sixt Verse his Petition I say is to God that he would now also deliuer him as it is in the Seuenth Verse especially for he alone was able to effect it as it is in the Eight Verse And thus much of the Analysis VErse I. Lord how are they increased that trouble mee many are they that rise against mee It was a memorable saying of King Solomon c Prov. 16.7 When a mans Wayes please the Lord hee maketh euen his Enemies to bee at peace with him and it is as true againe on the contrary that when the Wayes of a man please not the Lord he maketh euen his Friends to be at Enmity with him What wayes they were that David took before these Troubles did befall him is recorded in holy Writ namely first the Way of Concupiscence then the Way of Adultery next the Way of Dissimulation afterward the Way of Murther and how displeasing these Wayes were vnto the Lord witnesse the Words of Nathan to David Thou d 2 Sam. 12.9 saith he hast killed Vriah the Hittite with the Sword and hast taken his Wife to be thy Wife and hast slaine him with the Sword of the Children of Ammon Now therefore the Sword shall neuer depart from thy House because thou hast despised me and hast taken the Wife of Vriah the Hittite to be thy Wife Thus saith the Lord Behold I will raise vp Euill against thee out of thine owne House and I will take thy Wiues before thine Eyes and giue them vnto thy Neighbour and he shall lye with thy Wiues in the sight of this Sun For thou didst it secretly but I will doe this thing before all Israel and before the Sun Hence then that Encrease of those that troubled him hence those Many that rose against him His complaint here in this place was not of the Philistians the Idumaeans the Moabites and such like vtter Enemies to the Church of God and consequently to himselfe but of his Subiects his Servants his Counsellers of Estate all in a manner falling from him and adoring now the Sun rising for so they tooke Absolon his Sonne to bee In this his speech then and in these words is both Admiration and Astonishment Admiration for that it was strange that such great Frends a little before should prooue such Enemies vnto him and grow in a tryce from one Extreame vnto another Astonishment for that they were such as himselfe not long before had promoted to the Honours and Dignities they did enjoy But this is no new thing now-a-dayes such vngratefull Wretches as these the World hath such stoare of as there be Moats in the Sun Nay euen at that time it seemes they were so many that David himselfe could not number them onely the Scripture will enforme vs and by that we may guesse the Multitude was exceeding great in that no lesse then e 2 Sam. 18.7 Twenty Thousand of them were slaine in one Day Besides the Captaine and Ringleader of them Absolon him selfe who how he was taken vp betweene the Heauen and the Earth Some say by the Haire the Scripture saith by the Head remaines a Spectacle for all vndutifull and vngracious Children to their PARENTS for euer to behold It shall not bee amisse here to remember that Epitaph or Epigram which f Strigelii Loc. Theolog. a Christoph Pezel edit Part. 3. p. 385. Pezelius hath made vpon him Degener immerito rapâ— Sceptra Parenti O Iuvenis Patriae Pestis acerba tuae Dignatuis coeptis sed Poena secuta vagantem Frondibus arboreis implicuere Comae Hasta Ioab maduit forti vibrata Lacerto Sanguine transfixo Pectore tincta tuo Has Scelerum Poenas pulso dedit ille Parente I nunc Patrijs insidiare Bonis THE ENGLISH Disloyall Princox Plague of natiue Soyle Thou vndeseruedly didst Scepter wring From Fathers hand and made the same thy Spoyle When afterwards it did due Vengeance bring The Trees themselues thee punisht for thy Haire Tangled therewith they hoyst thee in the Aire Nor only so but Ioabs Dart beside Eftsoones bereft thee of thy Life 's strong Fort Into thy Bowels it did swiftly glide And made thy Bloud gush forth in ample sort
Wickednesse of Man which yet he in no sort worketh in him but the whole Contagion and Filth thereof ariseth from the Corruption of Man himselfe All that we say in this case may be proued by the Fathers I by our Adversaries themselues as against that Bishop in name that worthy Doctor since a Bishop indeed d D. Abbot Ib. p. 81. hath well obserued And but that D. Bishop now of late hath put Life into this Sclander I should thinke by the Doway Bible and their Notes vpon this place that his Puefellowes are halfe ashamed to cast it any more in our teeth Even this might haue taught D. Bishop some modesty but how should he haue plaid his Prizes then and been so copious in this point who I suppose had that of e Tully Tusc Quaest l. 1. Tully in his mind when he began that Passage Quia Disertus esse possem si contra ista dicerem I will knit vp all this with those excellent Wordes of an other Prelate of our Church who wrighting vpon f My L. of Lond. on Ionas Lect. 18. Ionas God is of pure g Habac. 1.13 Eies and can behold no Wickednesse he hath laid Righteousnesse to the Rule and weighed his Iustice in a Ballance his Soule hateth and abhorreth Sinne h Esay 42 2â— Amos. 2â— 5. I haue serued with your Iniquities It is a Labour Service and Thraldome vnto him more then Israel endured vnder their grieuous Task-masters his Law to this day curseth and condemneth Sinne his Hands haue Smitten and Scourged Sinne he hath throwen downe Angels plagued Men overturned Cities ruinated Nations and not spared his owne Bowels whilst hee appeared in the Similitude of sinfull Flesh he hath drowned the World with a Floud of Waters and shall burne the World with a Flood of Fire because of Sin The Sentence shall stand immoueable as long as Heauen and Earth endureth i Rom. 2.9 Tribulation and Anguish vpon every Soule of Man that doth evil of the Iew first and also of the Gentile Seeing God then abhorres all Wickednesse and can by no meanes away therewith how ought wee also to frame our Liues accordingly therevnto Our Saviour hauing shewed that hee came to fulfill the Law and interpreting the Law concerning KILLING to bee but Angry with our Brother vnadvisedly and the Law concerning ADVLTERY to be but to Looke on a Woman lustfully and the Law concerning SWEARING to Sweare not at all and the Law of louing our NEIGHBOVRS to Loue even our Enemies his †Mat. 5.48 Conclusion at length is Bee yee therefore perfect even as your Father which is in Heauen is perfect Agreeable wherevnto is that of the Apostle l Heb. 1â— 14 Follow Peace with all Men and Holinesse without which Holinesse no man shall see the Lord. Vers 5. Such as be foolish shall not stand in thy sight for thou hatest all them that worke Vanitie Who they are in Holy Scripture that are meant by Foolish is evident to such as are conversant therein They are in very deed Sinners and Wicked Men who despising the Wisdome of the Word of God follow their owne Lusts and sinfull Appetites and consequently betake themselues to the Wisdome of the Flesh Now the m The carnall Mind Last Translat Rom. 8.7 Wisdome of the Flesh is Enmity against God for it is not subiect to the Law of God neither indeed can be No marvaile then though it bee here said they shall not stand in Gods sight for what n 2. Cor. 6.14 Fellowship hath Righteousnesse with Vnrighterusnes what Communion hath Light with Darknesse S. Austen giues the same reason They shall not stand in his sight o Aug in hunc Ps saith he for that their Eyes that is their Minds are in regard of the Darknesse of their Sinnes reverberated or beaten backe againe by the Light of Truth Gerunt secum Noctem suam They carry their Night about with them that is not only the Custome of sinning more and more but also the loue of it We had the Phrase before in the p Ps 1.6 First Psalme and the Iudgement there specified is intimated here in this place But the Reason is here annexed also why they shal not stand in his sight namely for that Hee hateth all them that worke Vanity Where first concerning Hating if any bee inquisitiue how the Lord is said to Hate seeing God is Loue q 1. Ioh. 4.16 saith S. Iohn and where Loue is in the Abstract there can bee no Hating at all hee may bee answered by r Zanch. de Nat. Dei seu de diuin Attrib l. 4. c. 7. Zâ—nchius that Hatred as it is a thing that is most commonly in Men a Passion and Feeblenesse of the Minde so is it not in God nor can be for so is it Vitious but Hatred as it is a Purpose not to haue Mercy on the Wicked or as it is a Decree to punish them or as it is his Displeasure with them so the Scriptures doe attribute it to him and Truely and Properly it belongs vnto him Hee maketh instance in these very words Thou hatest al them saith he that worke Iniquitie that is thou dost not only abhorre them but thou hast decreed to punish them and so indeed thou doest Is it not the Property of God to punish the Wicked saith hee Yes it belongs vnto his Iustice and therefore Hatred saith he in that Sence that the Scriptures attribute it vnto God agreeth truly vnto God and is properly attributed vnto Him Secondly concerning Vanity it is that which in an other Word is cald Iniquitie and therefore shall hee say in that day Å¿ Mat. 7.23 Depart from me yee that worke Iniquitie If the Question be here asked why Iniquitie is cald Vanitie and the Workers therof the Workers of Vanitie It is therfore cald Vanity for that Iniquitie in it selfe is a thing of no esteeme and serueth to no vse They trust in Vanity t Esay 59.4 saith the Prophet Esay speake Lyes they conceaue Mischiefe and bring forth Iniquity They hatch Cockatrice Eggs and weaue the Spiders Web. Their Webs shall not become Garments nether shall they couer themselues with their Workes Nor is this spoken in that sence as those Words of the Preacher were u Eccles. 1.2 Vanitie of Vanities saith the Preacher Vanitie of Vanities all is Vanitie For All there intimated to be Vanitie are all Temporall and worldly Things in comparison of true Felicity but the Vanitie here meant is absolutely by it selfe without any reference to better Things In comparison of true Felicity Knowledge Riches Authoâ—ity howsoeuer Gods good Gifts bee all of them but Vaine but Mischiefe and Inquitie haue a deeper dye in Vanitie Thirdly whereas it is here said Thou hatest all them that worke Vanitie the Categoricall word ALL shewes that he makes no difference at all betweene King Subiect Master and Servant Mistris and Maid Bond Free Of a truth
vs after the selfe same sort as in his Epistle to the t Heb. 2.8 Hebrews his Epistle to the u 1. Cor. 15.27 Corinthians and his Epistle to the x Ephes 1.22 Ephesians In his Epistle to the y Heb. 2.5 Hebrews thus Vnto the Angels hath hee not put in subiection the world to come whereof we speake but one in a certaine place testified saying what is Man that thou art so mindfull of him or the Sonne of Man that thou visitest him Thou madest him a little lower then the Angels thou Crownedst him with Glory and Honour and didst set him ouer the Workes of thy Hands Thou hast put all things in subiection vnder his Feet For in that he put all things in subiection vnder him he left nothing that is not put vnder him But now we see not yet all things put vnder him But wee see IESVS who was made a little lower then the Angels for the †Domine quid est Homo c. Aduertant Paulum Apostolum hunc locum ad Mortis humane intelligentiam referentem ita vt istam Minorationem non solùm naturae Humanitatis assignet quinetiam divinitatem Christi à Consortio Passionis Mortis acceptet Fulgent de Pass Dom. ad Trasimund l. 3. suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast Death for every Man For it became him for whom are all things by whom are all things in bringing many Sonnes vnto Glory to make the Captaine of their Saluation perfect through sufferings In his Epistle to the Corinthians thus z 1. Cor. 15 27 For hee hath put all things vnder his Feet But when hee saith all things are put vnder him it is manifest that he is excepted which did put all things vnder him And when all things shall bee subdued vnto him then shall the Sonne also himselfe be †Christus in quantum DEVS est cum illo nos subiectos habet in quantum SACERDOS nobiscum illi subiectus est Aug. de Trin. l. 1. c. 8. subiect vnto him that put all things vnder him that God may bee * Id est Vt Deus in omnibus Electis omniaca efficiat quae ad solidam eorum Beatitudinem pertinent Piscat in 1. Cor. 15.28 all in all In his Epistle to the Ephesians thus According to the working of his mighty Power which hee wrought in Christ when he raysed him from the Dead and set him at his owne Right Hand in the Heauenly Places farre aboue all Principalitie and Might and Dominion and every Name that is named not only in this World a Ephes 1.16 but also in that which is to to come and hath put all Things vnder his Feet and gaue him to be the Head over all Things to the Church which is his Body the fulnesse of him that filleth all in all By this then may appeare what speciall Cause the CHVRCH had to appoint this Psalme for One of those that are to be read vpon the ASCENTION DAY The ASCENTION DAY puts vs in minde how when our Saviour for our behoofe had perfourmed al those Offices that God required to be done after he had been borne of a Pure Virgin liued and taught in the World some three and thirty Yeares died that Ignominious Death vpon the Crosse rose againe the third Day and shewed himselfe to his Disciples the space of Forty Daies after that he came with them to the Mount b Act. 1.12 Oliuet the selfe same Mount c Mat. 26.30 from whence not long before he descended to his Passion and there in the Sight of them al ascended vp to Heauen where according to S. Marke he d Marc. 16.19 sate on the Right-Hand of God and in that Sence is there to set to the End of the World according to that of Peter e Act. 3.23 Whom the Heauen must receaue vntill the times of Restitution of all Things which God hath spoken by the Mouth of all his Holy Prophets since the World began And al this as it is the Meaning of the Solemnising of that Feast so is it in effect the Argument of this Psalme concerning our Saviour CHRIST Whose Humiliation as it was shewed in those Words Thou madest him lower then the Angels so his Exaltation is annexed immediatly in that he was Crowned with Glory and Worship and hath the Dominion of the Workes of Gods Hands and hath all Things in subiection vnder his Feet Thus the Apostles tooke this Psalme and our Mother the CHVRCH teaching vs thus to take it too shee giues vs those Eyes to see the Mystery in this Psalme that in greatest probability we might otherwise haue wanted Blesse O Lord this CRVRCH of thine defend Her now in time of Prosperity as thou hast done heretofore in time of her Adversity If when She was as was f Ezech. 16.6 Ierusalem polluted in her owne Bloud thou saidst vnto Her as thou didst to Ierusalem when She was in her Bloud Liue yea thou saidst vnto Her when Shee was in her Bloud Liue now thou hast caused Her to multiply as the g V. 7. Bud of the Field and She hath increased and waxen Great and is come to excellent Ornaments and hath prospered into a h V. 13. KINGDOME Oh deliuer Her not now vnto the i V. 27. will of them that hate Her Remember thy Covenant with Her in the Dayes of her l V. 60. Youth and establish vnto Her an euerlasting Covenant m Ioel. 2.17 Spare thy People O Lord and giue not thy Heritage to reproach Why should Papists and Athists say n Ps 79 1◠Where is now their God To the same GOD Vncreate Incomprehensible Eternall and Almighty Vnity in Trinity and Trinity in Vnity be all HONOVR PRAISE POWER and DOMINION now and evermore AMEN