AN EXPOSITION OF THE PROPER PSALMS USED IN OUR English Liturgy, TOGETHER WITH A REASON WHY THE CHURCH did choose the same.  
By JOHN BOYS, Doctor of Divinity.  
The first part explaining the Psalms appointed to be read on Christmas and Easter day.  PSALM. 49.4. 
Aperiam in Psalterio propositionem meam.  
AT LONDON Imprinted by FELIX KYNGSTON, for William 〈…〉   

TO THE RELIGIOUS AND EVERY WAY NOBLE KNIGHT, SIR THOMAS WOTTON of Bocton Malherbe, Son and heir to the right honourable EDWARD Lord WOTTON, Baron of Marleigh, controller of his majesties household, Lord Lieutenant of the County of Kent, and the City of Canterbury, and one of the most Honourable Privy Counsel.  
SIR, as the Scriptures excel other writings in verity; so the Psalms, other Scriptures in variety: for whereas some sacred books are legal, as the Pentateuchue of Moses: other historical, as the Kings, Chronicles, Acts: a third kind Prophetical, as the Vision of Esay, Sermons of Jeremy, Revelation of Saint John: a fourth evangelical, as the Gospels and Epistles: the Psalter (as 
a Prologue. in lib. 3 Psalmorum.  Augustine, 
b Hom. de laudibus & virtute Psalm.  Basile, 
c Praefat. in Psalm.  Euthymius, and 
d Athanasius. Chrysostom.  other ancient Doctor's honour it) is a common treasure-house of all good arguments and instructions: and in this respect aptly termed 
e Caluin. epist. praefix. Com. in Psalm.  The Souls Anatomy, the 
f Tremel. argument. in Psalm.  laws Epitome, the 
g See Victorinus Strigellius epist. Dedicat. & Tilemanus, Heshusius praefat in Psalm.  Gospel's Jndex; in one word, The 
h Turrecremat. prolog in Psalm.  Register, 
i Io. Gaineius epist. lect. in odd. David.  Enchiridion, 
k Ex ceteris omnibus quasi Collectus. Hen. Mollerus praefat. in Psalm.  summary pith, and (as it were) 
l Agellius prolog. in Psalm.  Brief of the whole Bible.  
Upon this ground the Church in 
m Preface Com. Book.  old time, dividing the Psalms into seven portions, enjoined that they should be read in divine service (through) once every Week: and in our time parting them into thirty, once every month: where as other parts of holy writ are read through but once in the year. And the Novelists, howsoever they mislike bare reading of Chapters, approve notwithstanding by their positions and practice, singing of Psalms in the Congregation.  
By which it doth appear that nothing is esteemed generally more necessary for the worship of God, than the word of God, and no parcel of the word more full and fit then the Psalms; unto which I will add, that no Psalms are more profitable than the proper, as unfolding the four chief mysteries of holy belief; namely, Christ's Jncarnation, Passion, Resurrection, Ascension.  
An exposition whereof I have begun in the name of the Lord jesus, and that for his Zion's sake; the which I dedicate to your worthy self, as being a noble Theophilus, that is, a true servant of God, and observant of his Church, affected so right honestly (which is right honourably) to her doctrine and discipline; that your humble Comportament in God's house, giveth unto the world good hope, that you will become an open book of unfeigned devotion and piety. Now the God of all comfort, according to the multitude of his mercies, and riches of his glory, bless you and your Honourable Family, that you may long enjoy good days on earth, and hereafter eternal happiness in Heaven.  
Yours in all good offices of duty and love: JOHN BOYS. Hollingbourn. April. 2.   

CHRISTMAS DAY Morning Prayer.  
PSALM 19 
The Heavens declare the glory of God, etc.  
THE World resembleth a Divinitie-schoole, (saith 
a Com. de tranquil. animi.  Plutarch) and Christ (as the 
b Matth. 23.8.  Scripture telleth) is our Doctor, instructing us by his works, and by his words. For as 
c Tull. lib. 5. de finibus.  Aristotle had two sorts of writings, one called Exoterical for his common auditors, another Acroamatical for his private scholars and familiar acquaintance: so God hath two sorts of books, as David intimates in this Psalm: namely, 

The Book of his Creatures, as a commonplace book for all men in the world, The heavens declare the glory of God, vers. 1.2.3.4.5.6.  
The Book of his Scriptures, as a statute-book for his domestical auditory the Church, The law of the Lord is an undefiled law, v. 7, 8, etc.    
The great book of the Creatures 
d Du Barias 1. day, 1. week.  in folio, may be termed aptly the shepherds Calendar, and the Ploughman's Alphabet, in which even the most ignorant may run (as the 
e Abacuc. 2.2.  Prophet speaks) and read. It is a Letter Patent, or open Epistle for all, as David in our text, Their sound is gone out into all lands, and their words into the ends of the world; there is neither speech nor language but have heard of their preaching. For albeit heaven, and the Sun in heaven, and the light in the Sun are mute; yet their 
f Non loquuntur quidem ut homines, tamen velut loquentes à nobis intelliguntur. Tremel. in loc.  voices are well understood, 
g Athenagoras orat: pro Christianis.  Catechizing plainly the first elements of religion, as namely 
h Thom. part 1. quaest. 12. art. 12. & Caietan ibidem.  that there is a God, and that this God is but one God, and that this one God excelleth all other things infinitely both in might and majesty, Vniversus mundus (as 
i Cardinal Cusanus.  one pithily) nihil aliud est quàm Deus explicatus: The whole world is nothing else but God expressed. So Saint Paul, Rom. 1.20. God's invisible things, as his eternal power and Godhead are clearly seen by the creation of the world, being understood by the things that are made. The heavens declare this, and the firmament showeth this, and the day telleth this, and the night certifieth this, the sound of the thunder proclaimeth (as it were) this in all lands, and the words of the whistling wind unto the ends of the world. More principally the Sun, which as a bridegroom cometh out of his chamber, and rejoiceth as a giant to run his course. The 
k Victorinus Strigel. in loc. Vide Bellar. de ascensione mentis in deum per scalas Create. grad. 7. cap. 2.  body thereof (as Mathematicians have confidently delivered) is 166. times bigger than the whole earth, and yet it is every day carried by the finger of God so great a journey, so long a course: that if it were to be taken on the land, it should run every several hour of the day 225 German miles. It is true that God is incapable to sense, yet he makes himself (as it were) visible in his works; as the divine 
l Du Bartas ubi sup. fol. 6.  Poet sweetly: 
Therein our fingers feel, our nostrils smell,  
Our palates taste his virtues that excel,  
He shows him to our eyes, talks to our ears,  
In the ordered motions of the spangled spheres.   
So the heavens declare, 
m Placidus parmensis. Genebrardus in loc.  that is, they make men declare the glory of God by their admirable structure, motions, and influence. Now the preaching of the heavens is wonderful in 
n Bellar. in loc.  three respects.  
1. As preaching all the night and all the day without intermission: vers. 2. One day telleth another, and one night certifieth another.  
2. As preaching in every kind of language: vers. 3. There is neither speech, nor language, but their voices are heard among them.  
3. As preaching in every part of the world, and in every parish of every part, and in every place of every parish: vers. 4. Their sound is gone into all lands, and their words into the ends of the world.  
They be diligent Pastors, as preaching at all times: and learned Pastors, as preaching in all tongues: and Catholic Pastors, as preaching in all towns. Let us not then in this University (where the voices of so many great Doctors are heard) be like to truants in other schools, who gaze so much upon the babies and guilded cover and painted margin of their book, that they neglect the text and lesson itself. This book is God's Primer (as it were) for all sorts of people: but he hath another book proper only for his domestical auditory the Church, 
o Psal. 147.19.  He showeth his word unto jacob, his statutes and ordinances unto Israel, he hath not dealt so with any nation, neither have the heathen knowledge of his laws. Heathen men read in his Primer, but Christian men are well acquainted with his Bible. The Primer is a good book, but it is imperfect, for after a man hath learned it, he must learn more: but the law of the Lord, 
p Bucer. Tileman. Caluin in loc.  that is the body of the holy Scriptures, is a most absolute Canon of all doctrines appertaining either to faith or good manners; it is a perfect law, converting the soul, giving wisdom to the simple, sure, pure, righteous, and rejoicing the heart, etc.  
But before we treat of that part, let us examine the mystical exposition of this part of the Psalm, being guided hereunto by the spirit of God, Rom. 10.18. and by the direction of our Church accommodating this text to this time.  
Allegorically then is meant by heavens generally the 
q August. exposit. 2. in loc. & Bellarm. de Sacramentis in genere, lib. 1. cap. 25.  Saints, especially the blessed 
r August. exposit. 1. in loc.  Evangelists and 
s Hierome. Melanct. Strigelius.  Apostles. A good man and a true Christian is not only God's house, Heb. 3.16. but also God's heaven, as S. Augustine expounds the words of Christ, Our Father which art in heaven, that is, dwelling not in the material heaven only, but in the mystical heaven also: to wit, in holy men of heavenly conversation, having their affections set on things which are above, Coloss. 3.2. These kind of heavens declare the glory of God in their works, as much and more than in their words, ever 
t Philip. 2.15.  shining as lights in the world, 
u Oecumen apud Bellar. ubi sup.  their whole life being nothing else but a perpetual sermon (as it were) to their neighbours, and so they declare God's glory, for that other seeing their good deeds, are thereby moved to glorify our Father which is in heaven.  
More particularly the blessed Evangelists and Apostles annunciat God's glory, the Gospel is God's throne, 
x Caluin epist. dedit. Harmon.  wherein his Majesty rideth as in a chariot; and the four wheels of this chariot are the four Evangelists, and therefore this firmament showeth Christ's handiwork, because the written Gospel is a tract of all that jesus did and taught, Acts 1.1. and the blessed Apostles in preaching the Gospel have likewise declared God's glory: for in teaching that men are 
y Rom. 3.24.  freely justified by grace, what do they but annunciat the 
z Ephes. 3.16.  riches of his glory? The Gospel is the power of God unto salvation; and if thou be'st hereby saved, it is not thine but God's glory. Wherefore sing with heavens host on this day, 
a Luke 2.14.  Glory be to God on high; and with holy 
b Psal. 115.1.  David, Not unto us, O Lord, not unto us, but unto thy name give the glory, for thy mercies and truths sake. 
c Turrecremat.  Or the Apostles declare Christ's glory, in preaching that he was and is equal with God, as being the character of his person, and brightness of his glory, Heb. 1.3. and they show Christ's handy work, in relating all he said, and did, and suffered for us men and our salvation from his Cradle to his Cross, and afterward from his Cross to his Crown. These were the Trumpeters of his Gospel, and as it were the 
d August. ep. 89.  bel-weathers of his flock, whose sound is gone out into all lands, and their words into the ends of the world, as S. Paul interprets our text, Rom. 10.18. There is neither speech nor language, but their voices are heard among them. 
e Euseb. hist. lib. 3. cap. 1.  Andrew preached in Scythia, Thomas in Parthia, john in Asia, 
f 1. Pet. 1.1.  Peter to the dispersed jews throughout Pontus, Galatia, Cappadocia, Asia, Bythinia, 
g Socrates hist. lib. 1. cap. 15.  Bartholomew in India, Matthew in Aethiopia: for (as 
h Catalogue. gloriae mundi part. 3. considerate. 29.  Cassanaeus reports) Aethiopiam nigram doctrina fidei fecit candidam. In England (as by tradition we have received) 
i Niceph. lib. 2. cap. 40.  Simon Zelotes first preached the Gospel, and 
k Capgrave in Catalogue. sanct. Angl. & Magdeburg. epist. praefix. Gent. 4.  joseph of Arimathea built a religious house for Professors in Glascenbury. Saint Paul, howsoever he was not one of the twelve, yet he laboured more abundantly than they all, 1. Cor. 15.10. he declared the glory of God in 
l Galat. 1.  Arabia, Syria, Cilicia, 
m Acts 13.  Antiochia, Seleucia, Cyprus, 
n Acts 14.  Lycaonia, Lystra, 
o Acts 17.  Athens, 
p Acts 20.  Corinth, Troas. In a word, he made the Gospel of Christ abound in every place from Jerusalem unto Illyricum, as himself witnesseth of himself, Rom. 15.19. he was a chosen vessel of the Lord to bear his name before the Gentiles, and Kings, and the Children of Israel, Acts 9.15. Thus all the Saints in general, the four Evangelists, and twelve Apostles, and every sound Preacher of the Gospel in particular, annunciat the glory of God.  
But what is the meaning of the next words, one day telleth another, and one night certifieth another? Literally, dies diem dicit, is nothing else but dies diem docet. One day telleth another, is one day teacheth another. 
q Vatablus in loc.  The day past is instructed by the day present; every new day doth afford new doctrine. The 
r Placidus Parmen. in loc.  day is a most apt time to learn by reading and conference; the night a most apt time for invention and meditation: now that which thou canst not understand this day, thou mayst happily learn the next; and that which is not found out in one night, may be gotten in another. Mystically (saith 
s In loc.  Hierome) Christ is this day, who saith of himself, 
t john 8.12.  I am the light of the world. And his twelve Apostles are the twelve hours of this day; for Christ's spirit revealed by the mouths of his Apostles the mysteries of our salvation, in 
u Ephes. 3.5.  other ages not so fully known unto the sons of men. One day telleth another, 
x August. Hierome. Turrecremat.  that is, the spiritual utter this unto the spiritual: and one night certifieth another, that is, judas insinuates as much unto the jews in the night of ignorance, saying, 
y Matth. 26.48.  Whomsoever I shall kiss, that is he, lay hold on him. Or the 
z D. Incognitus.  old Testament only shadowing Christ, is the night: and the new Testament plainly showing Christ, is the day.  
In them hath he set a tabernacle for the Sun] That is, as 
a Vulgar Latin. August.  other by way of 
b Genebrard.  Hypallage, He hath his tabernacle in the Sun: meaning that God the Father dwelleth in Christ his son 
c Coloss. 2.9.  bodily, which is the Sun of righteousness, Malac. 4.2. by whom he doth 
d john 1.9.  enlighten and reconcile the world to himself, 2. Cor. 5.18. The 
e Senensis Bibliothec. lib. 5. annot. 160.  Manichees, abusing this text, adore the Sun, conceiving that Christ at his ascending set his tabernacle, that is, left his flesh in the Sun. 
f See S. August. contra Faustum Manich. lib. 20.  But this idle paradox contradicts the Scriptures, affirming that Christ ascended far above all the heavens, Ephes. 4.10. and that he there sitteth at the right hand of God, as our agent and advocate, till he come again to judge the quick and the dead. Ergo, his flesh is not in the Sun, but in the highest places, Hebr. 1.3. even in the heaven of heavens, Acts 7.56. The sense then of [he set his tabernacle in the Sun, in 
g Apud Senen. ubi sup.  origen's judgement is briefly this: Almighty God placed his Church in the Sun of righteousness, according to that of Paul, Ephes. 2.20. The Church is built upon the foundation of the Prophets and Apostles, jesus Christ himself being the chief corner stone. Or as 
h August. in loc. & tract. 2. in ep. joan. & lib. 3. cont. lit. Petilian. cap. 32.  other, He set his tabernacle in the Sun, that is, his Church in open view, that it may be so clearly seen as the Sun; like a City that is set on a hill and cannot be hid, Matth. 5.14. So the word Sun is used, 1. Sam. 12.12. Thou didst it secretly, but I will do this thing before all Israel, and before the Sun. 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, we have a building given of God, not made with hands, but eternal in the heavens. And 2. Pet. 1.13. As long as I am in this tabernacle. Therefore S. Augustine and 
i D. Incognitus. Turrecremat.  other expound it thus: He set his tabernacle in the Sun: that is, 
k john 1.14.  the word became flesh, and appeared in the 
l Philip. 2.7.  shape of a servant, so manifestly, that as S. john speaks in his 1. Epistle, chap. 1. vers. 1. he was heard, and seen, and felt, that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. If Christ had not on earth a true body, than he was not borne of the Virgin Mary, nor wrapped in swaddling 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 he thirst, and hunger, and weep, and in conclusion, how did he die for our sins, and rise again for our justification? His nativity, life, death, evidently demonstrate that he was made flesh, and that he dwelled among us, joh. 1.14.  
Which cometh forth as a bridegroom out of his chamber] The Sun of righteousness appeareth in three signs especially, Leo, Virgo, Libra: 1. in Leo, roaring as a Lion in the Law, so that the people could not 
m Exod. 20.17.  endure his voice: 2. in Virgo, borne of a pure Virgin in the Gospel: 3. in Libra, weighing our works in his 
n Dan. ●2 7.  balance at the day of judgement. Or as 
o Serm. 3▪ de advent Dom.  Bernard distinguisheth his threefold coming aptly, Venit ad homines, venit in homines, venit contra homines: In the time past, he came unto men as upon this day; in the time present, he comes by his spirit into men every day; in the time future, he shall come against men in the last day. The coming here mentioned is his coming in the flesh: for so the 
p Hierome. August.  Fathers usually gloss the text, he came forth of the Virgin's womb, as a bridegroom out of his Chamber. As a bridegroom, for the King of heaven at this holy time made a great wedding for his son, Matth. 22.1. Christ is the bridegroom, man's nature the bride, the 
q Greg. hom. 38.  conjunction and blessed union of both in one person is the marriage. The best way to reconcile two disagreeing families, is to make some marriage between them: even so the Word became flesh, and dwelled among us 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 Son of God is become the son of 
s Matth. 16.13.  man, even flesh of our flesh, and bone of our bones: and the sons of men are made the sons of 
t john 1.12.  God, of his flesh, and of his bones, as Paul saith, Ephes. 5.30, So that now the Church being Christ's own spouse, saith, I am my well-beloveds, and my well-beloved is mine, Cant. 6.2. My sin is his sin, and his righteousness is my righteousness; he who knew 
u 2. Cor. 5.21.  no sin, for my sake was made sin; and I contrariwise having no 
x Rom. 7.18.  good thing, am made the righteousness of God in him. I which am brown by persecution, and black by nature, Cant. 1.4. so foul as the sow that walloweth in the mire, 2. Pet. 2.22. through his favour am comely without spot or wrinkle, so 
y Esay 1.18.  white as the snow, 
z Cant. 2.2.  like a lily among thorns, even the fairest among women, Cant. 1.7. This happy marriage is not a mar age, but it makes a merry age, being the 
a Luke 2.25.  consolation of Israel, and comfort of 
b Esay 40.2.  hierusalem's heart. Indeed Christ our husband doth absent himself from us in his body for a time, but when he did ascend into heaven, he took with him our pawn, namely his flesh: and he gave us his pawn, namely his spirit, assuring us that we 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 enjoy his blessed company for evermore.  
And rejoiceth as a giant to run his course] As the natural Sun in his course goeth forth from the uttermost part of the heaven, and runneth about unto the end of it again: 
d See S. August. contra literas Petilian lib. 2. cap. 32. & Didac. de Yanguas Con. 1. de ascen. Dom.  so the supernatural Sun, Christ jesus arising in our Horizon, 
e Ephes. 4.9.  descended into the lowest parts of the earth, and there continued until he had finished the work, for which he came into the world, and afterward ascended far above all heavens, that he might fulfil all things.  
As a giant he did run his course] There you have his incarnation, and peregrination in the flesh: his circuit was from the uttermost part of the heaven unto the end of it again, there you have his resurrection and ascension: and there is nothing hid from his heat; there you have his sending of the holy Ghost in the form of fiery tongues, Acts 2.3. The resemblances between Christ and the Sun are 
f Strigilius in loc.  manifold: 1. As the Sun is the world's eye: so Christ is the light of the world. 2. As the Sun arising obscures the stars lustre: so the righteousness of Christ imputed to sinners, darkeneth all the merit and worth of our works. 3. As the Sun in the greatest height causeth the greatest heat: so the cross followeth ever the most incorrupt and pure profession of the Gospel. 4. As the Sun in winter is nearest us: so Christ in our afflictions, in our persecutions, especially for his truth, is nearest us, as holy 
g Fox Martyr. fol. 1492,  Bradford divinely said, If there be any way to heaven on horseback, surely this is the way, to suffer for Christ.  
Now (beloved) as the Prophet 
h 2. King. 4.13.  Elisha a together with his servant Gehazi said unto the Shunamite, Behold, thou hast had all this care for us, what shall we do for thee? So let us say to the Sun of righteousness, O sweet jesus, thou hast as a giant run all this course for us, whether shall we go, or what shall we do for thee? Christ answers our question in the 14. of S. john: If ye love me, keep my Commandments. His chief Commandment is, that we 
i John 3.16.24. & John 6.29.  believe in him; and the next is, that we love one another, joh. 13.34. Our faith in him, is confirmed and increased at this time by coming to his table; our love toward him, in inviting his members unto our table. We may be fed at his table spiritually, he may be fed at our table corporally; for he that feeds the hungry, puts meat into Christ's own mouth; he that gives to the needy, puts money into Christ's own hand; he that clothes the naked, puts a coat on Christ's own back. So himself protesteth, & that with a great deal of earnestness: Verily I say unto you, in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me. A noble Lady being ready to die, sent unto her absent husband two rings for a token; whereof one was her marriage ring, and the other a ring with Death's head on it, hearty desiring him after her departure to be good unto her poor children: Our blessed Saviour on this day for pure love came down from heaven, and was married after an ineffable manner unto the flesh, and on good Friday he laid down his life for our sakes; he therefore doth entreat us by his incarnation, and passion, that we would in his absence remember the poor, his children. If 
k Plutarch in vita Periclis.  Pericles an Heathen rejoiced on his deathbed, for that no Citizen of Athens had ever worn a mourning gown through his occasion; how shall a Christian (as knowing that his 
l job 19.25.  redeemer and his 
m Heb. 11.6.  rewarder liveth) be comforted in his dying hour? when as he cannot only say with 
n 1. Sam. 12.3.  Samuel; Whose ox have I taken, or whom have I done wrong to? but also with 
o Job 29.15.  job; I was eyes to the blind, and feet was I to the lame, I was a father to the poor, and I caused the widows heart to rejoice.  
The law of the Lord is a perfect law] In this part of the Psalm David commends the Scripture: 
p Turrecremat.  1. From the author, it is the law of the Lord: 2. From the sufficiency thereof, it is perfect: 3. From the utility, converting the soul, giving wisdom to the simple, etc. 4. From the infallibility, the testimony of the Lord is sure, the fear of the Lord endureth for ever. 5. From the sweetness, it rejoiceth the heart, and is sweeter than the honey, or the honey comb.  
First, it is the law of the Lord against the 
q August. hares. 46. & Tertull. count 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 us expressly that there is one spirit, and one Lord, Ephes. 44.5. and S. 
r 2. Pet. 1.21.  Peter assureth us, that holy men of God in old time spoke, as they were moved by this one spirit of one Lord.  
Now the Scripture (being in every part the law of the Lord) is undefiled and perfect, so perfect, that we may neither 
s Prou. 3.6. Revelat. 22.18.  add thereto, nor take therefrom. So Moses, Deut. 4.2. and 12.32. Ye shall put nothing unto the Word I command you, neither shall ye take aught therefrom. Here then is a pregnant testimony to confute the 
t Bellar. de verbo dei, lib. 4. cap. 3. See Dr. Mortons' appeal, lib. 2. cap. 25.  Papists, accusing the word of God of insufficiency, making it like a sick man's broken and imperfect will, half written, and half parol; adding to the written truth, unwritten traditions as necessary to salvation. David a man according to Gods own heart, and in penning the Psalter, a finger of Gods own hand, saith it is a perfect law: but the Pope, which is a member of Satan, and (as many great Divines conceive) 
u 2. Thess. 2.3.  that man of sin, proclaimeth on the contrary that it is an unperfit law. Saint 
x 2. Tim. 3.16.  Paul avows, that the Scriptures are profitable to teach, to improve, to correct, and instruct in righteousness. That is, to teach all necessary truths, and confute all errors in doctrine, to correct all faults in manners, and instruct all men in all duties; and so by consequent able to make the man of God absolutely furnished unto all good works. But the 
y See Perkins reform Cat. tit. traditions, & Dr. Abbot ibidem.  Romanists hold, that the written word is only milk for babes in Christ, and infants in Divinity, which are the simple sort of people; but unwritten traditions are strong meat for the learned. Their answer to the cited text out of Deuteronomie, Ye shall add nothing, etc. is manifold.  
First, 
z Bellar. ubi sup. cap. 10.  that it may be so well understood of the word unwritten as written, because Moses saith, Hearken unto the laws which I teach and command, and not unto the words I write. But this evasion is idle, seeing it is apparent, that these very words are as a preface to a long exposition of the law written, ergo to be construed of the written word only. Again, we say that every word of the Law was written in the book of the Law: for so the 
a Deut. 31.24.  text plainly, When Moses. had made an end of writing the words of this law in a book, till he had finished them, than he commanded the Levites, which bore the Ark of the Covenant of the Lord, saying, take the book of this law, and put it in the side of the Ark, etc. and therefore that which is set down by Moses, Deut. 27.26. Cursed be he that continueth not in all the words of this law, to do them; is thus related by Paul, Galath. 3.10. Cursed is every one that continueth not in all things, that are written in the book of the law, to do them. Hereby showing, that all the words of the law were written in the book of the law, and nothing left unwritten, that was any part or parcel thereof. And the Lord giving directions unto josua, that he should observe the whole law, which his servant Moses had commanded, addeth in fine, 
b josua 1.8.  Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein.  
Their 
c Bellar. ubi sup.  second shift is, God himself did add to his law, ergo we may likewise add to his Scriptures. After Moses had uttered the words, ye shall neither add to, nor take fro, etc. the Prophets were added to the Law, and the Gospel unto both. Our answer to this objection is threefold: 1. Moses did not say, God shall not add, but, ye shall not add. The Lord of the law is above the law, but all of us are under the law: the Sovereign may dispense with his law, but the servant must obey his law. 2. The books added by God agreed with the law; for the Chronicles and Psalms and Prophets add no point of doctrine thereto, but are rather expositions and Commentaries upon the law, showing the meaning and practise thereof. And touching the new Testament, as the law was an hidden Gospel; even so the Gospel is a revealed law. Concinunt nova veteribus, vetera novis, saith 
d In Psal. 49.  Augustine: The two Testaments are like the Seraphims, Esa. 6.3. crying each to other, one and the same thing; and therefore 
e Mat. 17.4.  Peter was unwise to make three tabernacles in mount Tabor; one for Moses, another for Elias, and a third for Christ; because the Law, & the Prophets, and the Gospel accord all in one, differing only in circumstance, but not in substance. If a man (quoth 
f Epist. 5. Marcellin. & 49. Deo great, ad quaest. 3.  Augustine) use one kind of prayer in the morning, and another at night, he neither changeth his God, nor his religion: if one bid thee good morrow before dinner, and good night after supper, he doth not alter his good will or wish, but only his form of saluting: so the Sacraments of the Gospel, and the sacrifices of the Law, point out one and the same Saviour, which is Christ the Lord. Thus all added by God unto his Law, was nothing else but an explanation of his Law; but Popish traditions and additions are contrary to the word, not expositions, but oppositions; rather destructions, than constructions of it; as their invocation of Saints, creeping unto crosses, auricular Confession, Indulgences, Purgatory, prayers for the dead, denying marriage to Priests, and the like; the which are so dissonant to God's holy Law, that they be 
g 1. Tim. 4.1.  doctrines of devils.  
3. Though almighty God added unto his law, yet that part of his Scripture was omni-sufficient for his servants at that time; and therefore seeing now the whole is written, it ought to be received as an absolute Canon for all times, a common treasure-house of all instructions, appertaining either to the reforming of our manners, or informing of our faith. So reverend 
h Lib. 3. cap. 1.  Irenaeus, 
i Hom. 25. in Mat.  Origen, 
k Hexam. lib. 3. cap. 3. & de vocat. gent. lib. 2. cap. 3.  Ambrose, 
l Cont. lit. petil. lib. 3. cap. 6.  Augustine, and 
m apud Dr. Morton Appeal lib. 2. cap. 25. sect;. 11.  other of the most ancient Fathers account it. And so, many learned Papists acknowledge, when as we treat of God, nothing may be said (as Aquine doth advise, part. 1. quest. 36. art. 2.) but what is found in the Scriptures. If we seek to confute blasphemous Heretics, there is no other way (saith 
n In Luc. 1. praefat.  Stella) then by Scriptures. If we will examine the differences of Churches, and so discern the true from the false, the only means (as their jesuit 
o Com. in Rom. in proem. part. 3. disp. 3.  Salmeron telleth us) is by the Scriptures. In brief, what can any Protestant say more for the Scriptures prerogative, then to profess that which their bishop 
p Art. 37. adversus Lutherum. fol. 222.  Roffensis hath openly confessed, that the holy Scripture is Conclave quoddam omnium veritatum, qua Christianis scitu necessariae sunt, a conclave of all necessary Christian truth.  
As the word of God in itself is a perfect and undefiled law: so likewise making other perfect; It converteth the soul, and giveth wisdom to the simple. The secretaries of nature tell us, that in the life natural, our heart is the first in living, and last in dying; even so in the life spiritual, our heart is converted first, and then all other members have their proportionable perfection. And therefore 
q Psal. 51.10.  David prayeth, O Lord create in me a new heart. Almighty God requires that we 
r Rom. 10.10.  believe with our heart, and 
s Luk. 10.27.  love with our heart, and perform every good deed with our heart: Son give me thine heart, Prou. 23.26. If we can once truly profess with the 
t Psal. 108.1.  Psalmist, O God, my heart is ready, my heart is ready; 
u Psal. 103.1.  praise the Lord O my soul, etc. Then all that is either without us, or about us, instantly will do the same. Then our feet will be ready to run in his ways; our eyes ready to wait upon his will; our ears ready to hear his word; our hands ready to do his work. It is reported of 
x Author. Latin. Chron. de canturians. Archiepis. in vita Cranmeri, pag. 403.  Archbishop Cranmer, that his heart (after his flesh and bones were consumed in the merciless flames of fire) was found unscorched and whole: so let us in the midst of all temptations in this world, which is 
y 1. joh. 5.19.  in maligno, that is, in male igne positus, keep our heart sound and whole for the Lord, that we may profess with 
z Rom. 7.16.  Paul, I do not the good things which I would, but the evil which I would not, that do I: now then, if I do that I would not, it is no more I that do it, but the sin that dwelleth in me.  
If any shall ask, wherewith shall a man cleanse his heart: 
a Psal. 119.9.  David doth answer, by ruling himself after God's word, that is a perfect law, converting the soul: that is, the 
b Rom. 1.16.  power of God unto salvation, an 
c 1. Pet. 1.23.  immortal seed, and the word of life, whereby men are borne again to the kingdom of God. All of us are by nature the 
d Ephes. 2.3.  children of wrath; our souls are 
e Paulinus epist. lib. 2. epist. 4. in fine.  like the porches of Bethesda, joh. 5. in which are lodged a great many sick folk, blind, halt, withered. And the Scriptures are like the pool of Bethesda, into which whosoever entereth, after God's holy spirit hath a little stirred the water, is made whole of whatsoever disease he had. He that hath anger's frenzy, being so furious as a Lion, by stepping into this pool, shall in good time become so gentle as a Lamb: he that hath the blindness of intemperance, by washing in this pool, shall easily see his folly: he that hath envies rust, avarices' leprosy, luxuries palsy; shall have means and medicines here for the curing of his maladies: the word of God is like the drug Catholicon, that is in stead of all purges; and like the herb Panaces, that is good for all diseases. Is any man heavy? the statutes of the Lord rejoice the heart: is any man in want? the judgements of the Lord are more to be desired then gold, yea then much fine gold, and by keeping of them there is great reward: is any man ignorant? the testimonies of the Lord give wisdom to the simple: 
f Euthym.  that is, to little ones, both in standing, and understanding. In standing, as unto little 
g History of Susanna, vers. 45.  Daniel, little 
h Discipulum minimum jesus amabat plurimum, Hierom. epist. ad Heliodor.  john the Evangelist, little 
i 2. Tim. 3.15.  Timothy: to little ones in understanding; for the great Philosophers, who were the Wizards of the world, because they were not acquainted with God's law, became fools, while they professed themselves wise, Rom. 1.22. but our Prophet saith, 
k Psal. 119.99.  I have more understanding than my teachers, because thy testimonies are my meditation and study. To conclude, whatsoever we are by corruption of nature, God's law converteth us, and maketh us to speak with 
l Mark. 16.17.  new tongues, and to sing new 
m Psalm. 98.1.  songs unto the Lord, and to become new men, and new creatures in Christ, 2. Cor. 5.17. The law of the Lord giveth every man a new-year's gift, if he have faiths hand to receive it. Unto the covetous it giveth a newyears gift, in telling him plainly, that such as trust in uncertain riches, and not in the living God, fall into temptations, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction, 1. Tim. 6.9. It gives the voluptuous and incontinent man a new-year's gift, advising him, 1. Thess. 4.4. to possess his vessel in holiness and honour. It gives the proud man a newyears gift, in saying, 
n jam. 4.6. 1. Pet. 5.5. Prou. 3.34.  God resisteth the proud, and gives grace to the humble. It gives the lusty gallant a newyeres gift, in remembering him to 
o Ecclesiastes 12.1.  remember his Creator in the days of his youth. It gives every man a newyears gift, in bringing this news into the world, that 
p Luk. 2.11.  unto us is borne this day a Saviour, which is Christ the Lord, and that 
q joh. 3.16.  whosoever believeth in him, shall not perish, but have everlasting life.  
The Pope then in denying the laws of God, unto the people of God, in a tongue which is known, in persecuting those who translated them, as Wickliff, and Tyndal; and other who sold them, as a godly 
r Fox martyrol. fol. 863.  Stationer was burnt in Avignon, with two Bibles about his neck; and other for 
s Fol. 752. 753.  reading & having them; and other for repeating only 
t Fol. 761. 762.  certain sentences out of them, evidently showeth himself a great Antichrist, and adversary to the Gospel. For (as holy 
u Letter to the University and town of Cambridge.  Bradford said) how can he with his Prelates mean honestly, who make so much of the wife, and so little of the husband. The Church they magnify, but Christ they contemn. The truth is, if their Church were an honest woman (that is, Christ's own spouse) unless they would make much of her husband (Christ and his word) she would not be made much of them. If the law of the Lord be perfect, converting the soul, giving wisdom to the simple, rejoicing the heart, clean, sure, pure, more to be desired then gold, yea then much fine gold; sweeter also than honey, and the honey comb: what impudent pharisees are they (who professing that the keys are in their hands only) 
x Mat. 23.13.  shut up the kingdom of heaven before God's people, they neither go in themselves, nor suffer such as would enter, to come in.  
It was said of them in old time, by 
y Dr. Bassinet in a pub. oration before the Bishops assembled in Avignon, uti Fox martyrolog. fol. 863.  some of their own side, that it was so great a wonder to hear a Bishop preach, as to see an Ass fly. Now they preach (I confess) more than heretofore, but their doctrine savours of policy, more than of piety, tending rather to King-killing, then soul-saving. Whosoever is versed in their books, is able to give this verdict, that their Divinity tracts are worse than their human learning; and that their Sermons are the worst of all their Divinity, being framed in affairs of state not according to the word of Christ, but according to the will of Antichrist: and in matters of devotion, according to the fopperies of their own Legend, and not according to the wisdom of God's law.  

z Epist. lib. 1. epist. 1.  Seneca said pithily, Magna vitae pars elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. The jesuits in their preaching are malè agentes, as making 
a 2. Cor. 2.17.  merchandise of God's holy word. The Friars in their preaching are nihil agentes, 
b 1. Tim. 1.7.  understanding neither what they speak, neither whereof they affirm. For the most part, all Papists in their preaching, are aliud agentes, either beyond the text, or behind the text, or beside the text. The too little learning of their Friars, and too much of their jesuits, have so wrested and wreathed the Scripture, to serve their own turn, that (as 
c De invent. rerum. lib. 4. cap. 9  Polydore Virgil said of Lawyers) they have stretched God's book, as shoemakers extend a boot, See Gospel 1. Sund. in Aduent.  
To leave them, and to come nearer ourselves; seeing the book of Scriptures is the word and will of God, and that a perfect law, so perfect, that nothing may be taken therefrom, or put thereto; not only perfect in itself, but also making others perfect, converting the soul, and giving wisdom to the simple: let it (as the blessed 
d Colos. 3.16.  Apostle doth exhort,) dwell in you plenteously with all wisdom. It is God's best friend, and the King's best friend, and the Courts best friend, and the City's best friend, and the Country's best friend, and all our best friend; and therefore let us not entertain it as a stranger, but as a familiar & a domestic, let it dwell in us. And for as much as it brings with it exceeding profit and pleasure: profit, more to be desired then gold, yea then much fine gold: pleasure, rejoicing the heart, sweeter also than honey, and the honey comb, let it dwell in us plenteously. Yet in all wisdom, let us hear it in all wisdom, read it in all wisdom, meditate on it in all wisdom, speak of it in all wisdom, preach it in all wisdom; not only in some, but in all wisdom, that the words of our mouths, and the meditations of our hearts, may be most acceptable in thy fight, O Lord our strength and our Redeemer. Amen.   

Psalm 45. is expounded on Whitsunday. The next allotted for this our present festival, is,  PSALM. 85. 
Lord thou art become gracious unto thy land, etc.  
This Psa. may be divided into two parts: a 

Prayer, whereof there be 
e Tremellius.  two grounds, 

1. The Church's experience of God's former mercies, vers. 1.2.3.  
2. The due consideration of God's nature, slow to conceive wrath, & ready to forgive, vers. 4.5.6.7. The summary pith is briefly this; Lord thou hast been heretofore favourable to thy land, and therefore we hope thou wilt be so now, that thy people may rejoice in thee.    
Precept, consisting of two branches: 

1. Advising us in all our afflictions and misery, to have recourse unto the comfortable promises of God, I will hear, what the Lord will say.  
2. That we should lead a godly life, lest our folly stop the free passage of these promises, as well touching things spiritual, vers. 9.10.11. as temporal, vers. 12.      
Mystically the whole Psalm, in the judgement of Hierome, Augustine, Basil, and other ancient Fathers, is nothing else but a prophesy concerning the redemption of mankind, from the tyranny of Satan and sin, by the coming of Christ into the world, prefigured by the deliverances of God's people from their bondage, both in Egypt, and Babylon. Now the Prophet treating of Christ's Advent, Speaks, 
D. Incognitus in loc.  

1. In the preterperfect tense, Lord thou hast been gracious, thou hast turned away, thou hast forgiven. etc. Showing three notable fruits of his coming: 

1. Benediction, in taking away the curse from his land, and captivity from his people, vers. 1.  
2. justification, in forgiving their offences, and covering all their sins, vers. 2.  
3. Reconciliation, turning away God's wrathful indignation and displeasure, v. 3.    
2. In the future tense, praying that he may come, turn us then, O God, our Saviour, etc.    

g Bacer. Bellarmin.  Or it may be parted into a 

Prediction, of our deliverance from the hands of all our spiritual enemies, vers. 1.2.3. for the Psalmist (as prophesying by the spirit of the Lord) speaks in the time past, of that which as yet was to come.  
Petition, for execution of the prediction in the rest, an hearty prayer, that the fact might answer the figure.    
Lord thou art become gracious] The translators of the vulgar Latin read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, benedixisti: but Athanasius, and other Greek Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tremellius, benevolus fueras: Munster, benignus factus es: Castalio, fanisti: Vatablus, propitius. And our English Bible's accordingly, thou hast been gracious, favourable, merciful unto thy land. Here then observe, that the good will and favour of God is the fountain of all goodness, and blessing to his people; 
h joh. 3.16.  God so loved the world, that he gave his only begotten son, etc. It was his own love, which induced him to send his son, and Ephes. 1.3. Blessed be God, even the Father of our Lord jesus Christ, which hath blessed us with all spiritual blessing in heavenly things in Christ, as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love: who hath predestinated us to be adopted through jesus Christ unto himself, according to the good pleasure of his will, etc.  
Unto thy land] God cursed the land for the first Adam's disobedience, saying, 
i Gen. 3.17.  Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life. 
k Hierom. Euthym. Turrecremat.  But he blessed the land for the second Adam's obedience, 
l Gen. 22.16.18.  swearing by himself, that in him all the nations of the earth shall be blessed. The Land, O Lord, is thy land, though of itself it can bring forth nothing but thistles and thorns; it is thy creature, wherefore 
m Wisd. 11.21.  thou which hatest nothing that thou didst make, haste, out of the riches of thy mercy, become gracious unto it.  
As the 
n Psalm. 95.5.  sea is his, for that he made it: even so the 
o Psal. 24.1.  earth is the Lords, and all that therein is, the compass of the world, and they that dwell therein, for he hath founded it, etc. 
p T. Wilcox. exposition. in loc.  Other think that the land of Canaan is called here, thy land, because God had chosen it, and hedged it in (as it were) from the Commons of the whole world, for his peculiar people the jews, according to that of the 
q Esay 5.7.  Prophet, Surely the vineyard of the Lord of hosts is the house of Israel, and the men of judah are his pleasant plant, enclosed unto 
r Deut. 7.6. Exod. 19.5.  himself above all places upon earth.  
Thou hast turned away the captivity of jacob] 
s Hierom. Euthym.  All true believers are the sons of jacob, and seed of Abraham, 
t Augustin.  as well the believing Gentiles, which are the sons of jacob according to the spirit, as the believing jews the sons of jacob according to the flesh; and the 
u Bucer.  Church of these true jacobins, and Israelites, are the land of the Lord, and the captivity here mentioned, is bondage under sin; so Paul, Rom. 7.23. I see another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. O wretched man that I am! who shall deliver me from the body of this death? In this captivity, Satan is the jailor, the flesh is our prison, ungodly lusts are the manacles, a bad conscience the tormentor, all of them against us; only Christ is Emmanuel, God with us: he turneth away the captivity of jacob, in forgiving all his offences, and in covering all his sins. For the blessed order of our redemption is 
x Bellarmin.  briefly this: God out of his mere love to the world, quia bene voluit terrae, gave his son; the son by his death appeased the wrath of his Father, and abundantly satisfied the divine justice, for the sins of the whole world; God pleased in his son jesus, forgiveth all our offences, and covereth all our sins, and remission of sin releaseth our captivity. Whosoever then is a true believer in Christ, is the Lords 
y 1. Cor. 7.22.  freeman, 
z See Aquin. lect. 4. in Rom. 7.  in this life so set at liberty, that sin shall not reign in his mortal members, Rom. 6.12. but in the world to come fully free from all corruption and concupiscence, when as his vile body shall be made like to Christ's glorious body, Philip. 3.21. the which is called by Paul, the glorious liberty of the sons of God. Rom. 8.21.  
Turn us then O God our Saviour] Hear gins the 
a Bucer. Bellarmin.  petition, or 
b Genebrardus.  application of the former prophecy, wherein the Church hearty desires the father of mercies, that he would execute his holy promise concerning our deliverance, by sending his only Son and our only Saviour Christ jesus into the world. Where as it is said in the prophecy, Thou hast turned away the captivity of jacob: it is said in the Prayer, Turn us then O God our Saviour. In the prophecy, Thou hast taken away all thy displeasure, and turned thyself from thy wrathful indignation: in the Prayer, Let thine anger cease from us: wilt thou be displeased at us for ever, and wilt thou stretch out thy wrath from one generation to another? In the prophecy, Thou hast been favourable to thy land, thou hast for given the offences of thy people, and covered all their sins: in the Prayer, Quicken us O Lord, that thy people may rejoice in thee, show us thy mercy, and grant us thy salvation: 
c Euthym.  that is, thy Son jesus, 
d Acts 4.12.  by whom only thou savest.  
The whole Prayer hath (as 
e D. Incognitus.  one notes) two parts: 

1. The Church's request unto God, that the Messiah of the world may come, and that for four causes especially: 

1. For our reconciliation unto God, vers. 4.5.  
2. For our justification, vers. 6.7.  
3. For our illumination, vers. 8.  
4. For our glorification, vers. 9    
2. Gods grant to the request of his Church in the fullness of time, Mercy and truth are met together, etc.    
I will hearken what the Lord will say] The word of God is a lantern unto our feet, and a light unto our paths, a trusty 
f Psal. 119.24.  counsellor in all our affairs, in our afflictions especially. The Lord speaks peace unto his people, both in the books of his holy Scriptures, and by the mouths of his godly 
g Tileman in loc.  Preachers. And therefore such as 
h 1. Thess. 5.20,  despise prophesying, & for some by-respects of tithes, and other worldly toys, hate their learned and vigilant Pastors, 
i Luke 19.42.  understand not these things which belong unto their peace. It was ever held commendable policy, both among Christians and Heathens, that a good thing for the Commonweal, should be broached by the gracious lip of some man highly honoured in his country, because his precept is usually disrespected, whose person is despised. And this among other is one cause, why some men in God's house, during the time of praying and preaching, prattle so much unto their mates; or (if their pewfellow be more devout) prate by nods and fleers, and other secret signs, unto their lewd companions further off. It is hard for any (said Plutarch) to change himself so much, but that a man (at one time or other) may catch his heart at the tip of his tongue: and so surely no hypocrite can so deeply dissemble, but a man (ever and anon) may see his heart at his finger's end: his wandering looks, and other irreverent behaviour in the Temple, bewray that his soul doth not magnify the Lord, nor his spirit rejoice in God his Saviour. When thou comest into the Sanctuary, thou must either in thy devotions speak unto God, or else hear, what God by his ministry speaketh unto thee.  
It is the fashion of worldlings to sue their neighbours for every trifling trespass: but a true Christian is resolved here with our Prophet, I will hear, what the Lord God will say concerning me. Now he saith, 
k 1. Cor. 6.5.  Is it so, that there is not a wise man among you? no not one, that can judge between his brethren? but a brother goeth to law with a brother, and that under such advocates and judges, 
l Saluianus lib. 5 de gubernat. dei.  qui hac lege defendunt miseros, ut miseriores faciant defendendo, like the thorny bush fleecing the poor sheep, which in a storm cometh unto it for shelter.  
It is the fashion of worldlings, if they lose goods out of their closet, or cattle out of their Close, presently to rake hell for help, consulting with abominable witches, and other wicked agents of the devil: but a good Christian on the contrary saith, I will hear what the Lord will say. He saith in his law, 
m Exod. 22.18.  Thou shalt not suffer a witch to live. Shall I then forsake God, who 
n Deut. 33.26.  rideth upon the heavens, for my help? and the Magistrate, God's deputy, to 
o Rom. 13.4.  take vengeance on him that doth evil, and seek comfort at the hands of a conjuror, by black Arts and works of darkness? No Satan, if thou wouldst in consideration of my little loss, give me my house full of silver and gold, or couldst (as once thou didst impudently boast unto my blessed Saviour) bestow on me 
p Matth. 4.9.  all the kingdoms of the world, 
q Numb. 22.18.  I cannot go beyond the word of the Lord my God to do less or more.  
It is the fashion of worldlings, when their consciences afflict them at any time for sin, to see merry plays, or read merry books, or hear merry tales, or take merry cups, and so they make the remedy worse commonly than the disease. But a good man and a true Christian hears, what the Lord saith unto him in his word and ministry, 
r Psal. 50.15.  Call upon me in the time of trouble, so will I hear thee, and thou shalt praise me. 
s Psal. 31.27.  Be strong, and he shall 'stablish your heart, all ye, that put your trust in the Lord. Come to me all ye that labour and are laden, and I will ease you. Though hope seem to tarry, 
t Habacuc. 2.3.  yet wait, for it shall surely come and not stay. 
u See Dr. Hull ser. of the blessed Inmate.  God is like the bridegroom, joh. 2. who kept his best wine for his last service. First he propounds and propines unto his followers the cup of his Cross, ye shall drink indeed of my cup, Matth. 20.23. but in conclusion he turns his Cross into a Crown, Revelat. 2.10. Be thou faithful unto death, and I will give thee the crown of life. First he doth humble, then exalt: first he 
x Deut. 32.39.  killeth, and then he cureth. A tristibus semper sed necessarijs inchoat Deus, deinde progreditur ad hilariora, saith 
y In jere. hom. 1.  Origene: God ever gins at necessary discontentments, and so proceedeth unto things more pleasing. He saith, I wound, and I make whole: I kill, and give life. He saith not, I will first make alive, and then I will destroy: but first he 
z jerem. 1.10.  plucketh up, and then he planteth: first he doth overthrow, than he buildeth: first he mortifieth our earthly members of sin, than he quickeneth our inward man to grace. joseph after he had worn the jailers iron chain, Genes. 40.3. was adorned with the golden chain of Pharaoh the King, Gen. 41.42. Mordecai first among pages at the Court 
a Ester 4.2.  gate, was afterward honoured with the King's ring and raiment, and mounted on the King's horse, and it was openly proclaimed before him even through the streets of the City, Thus shall it be done to the man, whom the King will honour, Ester 6.11. All which examples are Commentaries upon our text, and show, that howsoever almighty God punisheth his people for a time, yet if they will hear what he saith, he will in fine speak peace unto them.  
But the Psalmist addeth here by way of caveat, Let them not return again to their folly. Sinners are fools, and their faults are their follies, as the Scriptures every where speak, in the Proverbs especially. Covetousness is a folly, Drunkenness a folly, Whoredom a folly, Atheism folly, Idolatry folly. God in his Son speaketh unto his people peace, but let them take heed that they return not again to their folly, like the 
b 2. Pet. 2.22.  sow to the wallowing in mire, and the dog to his own vomit, 
c John 5.14.  Behold, thou art now made whole, sin no more, lest a worse thing come unto thee. Tnou dost every day beg of our heavenly Father that his kingdom may come: look then unto the next clause, that his will may be done in earth, as it is in heaven.  
Mercy and truth are met together] 
d Tileman. Bucer. Vatablus.  When as God's people hear, what he saith unto them in his holy word, than all things are full of mercy, truth, righteousness and peace; then the land shall give her increase, that is, the Church abound with these good fruits of faith. 
e Genebrard. Tremel. Wilcox.  Some say, that these virtues meet together and kiss, but in divers subjects. As for example, mercy from God, and truth from men: as if he should say, God will turn his own justice toward his people into mercy, and their hypocritical hearts and foul hands into sound and sincere dealing, and so righteousness and peace kiss. The righteousness of God in executing his promises faithfully, breeds in his people peace of conscience to their endless comfort. Other affirm, that these virtues meet together in one subject, and that in 

God.  
man..  
Christ, God and man.    
They meet together in God: for all the paths of the Lord are mercy and truth, Psalm. 25.9. 
f Agellius. Bellarm. in Psal. 24.  mercy in making, and truth in keeping his promise to his people. Saint 
g Rom. 15.8.  Paul saith, jesus Christ was a minister of the Circumcision for the truth of God, to confirm the promises made unto the Fathers; and that the Gentiles might glorify God for his mercy. God promised his Son unto the 
h Rom. 9.4.  jews, and he gave him in the 
i Galat. 4.4.  fullness of time to be both a 
k Luke 2.32.  light to the Gentiles, and glory of his people Israel. 
l Hierome. Augustine. Turrecremat.  Herein showing his mercy more principally to the Gentiles, his truth unto the jews, and so his mercy and truth embraced each other, in that he made 
m Ephes. 2.14.  both people but one, to wit, one flock, in 
n john 10.16.  one sheepfold, under one shepherd.  
If we take truth and righteousness for God's justice in punishing, mercy and peace for his graciousness in pardoning; yet they meet together in all his ways, unto such as keep his covenant and his testimonies. For as the 
o Prou. 12.10.  mercies of the wicked are full of cruelty: so the very judgements of God upon his servants are full of mercy. In his 
p Habacuc. 3.2.  wrath he remembers pity; punishing a little, that he may pardon a great deal; destroying the flesh only, to save the spirit, 1. Cor. 5.5. 
q Bernard. serm. count vitium ingrat.  Misericordiae res est aliquando subtrahere misericordiam: It was good for joseph that he was a captive, good for Naaman that he was a leper, good for Bartimaeus that he was blind, good for David that he was in trouble. 
r Fox Martyr. fol. 1476.  Bradford thanked God more of his prison, then of any parlour or pleasure: 
s Rom. 8.28.  All things are for the best unto the faithful. And so God's mercy and truth are met together, righteousness and peace have kissed each other, his mercy being just, and his justice merciful. But God in giving his only Son unto the world, more abundantly showed his mercy and justice kissing one another. His justice requires 
t Ezech. 18.20.  that every soul that sins should die; but his mercy desires not the death of a sinner, Ezech. 33.11. He therefore gave his Son to die for our sins, and to rise again for our justification, and so both his justice is satisfied, and sinners are saved. In Christ's advent, mercy and truth are met together, righteousness and peace have kissed each other. 
u Serm. 1. de annun. Dom.  Bernard hath a pretty Dialogue to this purpose between righteousness and truth on the one side, mercy and peace on the other part, contending about the redemption of mankind. Christ our blessed Messiah and Mediator ended the quarrel at his coming, and made them all exceeding kind kissing friends: for in giving himself a 
x 1. Tim. 2.6.  ransom for all men, he did at once pay both unto justice her debt, and grant unto Mercy her desire.  
2. Righteousness and peace meet together in man: so Saint 
y In loc.  Augustine expounds it, an unjust man is full of quarrels, like Ishmael, 
z Gen. 16.12.  every man's hand is against him, and his hand against every man: but he which is righteous and giveth every man his due, shall have peace, so much as is 
a Rom. 12.18.  possible with all men, especially with his own self and soul. Righteousness and peace are so near, so dear, that thou canst not have the one without the other. unam vis & alteram non facis, happily thou wouldst enjoy peace, but thou wilt do no justice. The 
b Virgil.  Poet could say,— Pacem te poscimus omnes: interroga (quoth 
c Vbisup.  Augustine) omnes homines, vultis pacem? uno ore respondet totum genus hominum, opto, cupio, volo, amo. Well then, if thou desire peace, do justice; for peace saith, I am a friend only to such as love my friend. 
d Psal. 34.12.  What man is he that lusteth to live, and would feign see good days? keep thy tongue from evil, and thy lips that they speak no guile; eschew evil, and do good; seek peace and ensue it. Nay thou need not seek it, for it will of itself come to kiss her sister Righteousness. 
e Basilius. Agellius.  If men have truth and righteousness, God will afford mercy and peace. So the Prophet expressly, Keep innocency, and take heed unto the thing that is right, for that shall bring a man peace at the last, Psal. 37.38. At the first happily thou mayst have war with ungodly men of this world, (for 
f Bradford apud Fox Martyr. fol. 1491.  do well, and hear ill, is written on heavens door) but hereafter, at the last assuredly thou shalt have peace to thy soul. 
g Tileman. Tremellius.  Or righteousness and peace meet in every true believer, because being justified by faith, we have peace toward God, through jesus Christ our Lord, Rom. 5.1.  
3. Righteousness and peace meet in Christ, God and man: for by these two, 
h D. Incognitus in loc.  some Divines understand the old Testament and the new. The Law doth exact justice, requiring of a malefactor 
i Exod. 21.24.  eye for eye, tooth for tooth, hand for hand, foot for foot: but the Gospel is full of mercy and peace, saying unto the sinner, who truly repenteth him of his sins) and unfeignedly believes the word of promise, 
k Matth. 9.2.22.  Son, be of good comfort, thy sins are forgiven thee. Daughter, be of good cheer, thy faith hath made thee whole. 
l Mark. 10.52.  Go thy way, thy belief hath saved thee. 
m john 5.14.  Behold, thou art now made whole, sin no more. These two Testaments meet together in Christ, as in their proper centre, they kissed each other on this day, because the Gospel performed what the Law promised.  

n Euthym.  Or he showed truth in his words, and mercy in his works. 
o job. 17.6.17.  He delivered the will of God unto men, and his word is truth. He made the 
p Matth. 11.5.  blind to see, the lame to go, the deaf to hear, he cleansed the lepers, he cured the sick, he raised up the dead: and these without question are works of mercy.  
Or by these two virtues understand 
q Euthym.  Christ's two natures, his divine nature by mercy, having 
r Matth. 9.6.  power to forgive sins, and to heal 
s Matth. 8.16.  all manner of sickness: by truth his human nature, 1. For that he had true flesh, and not (as Heretics imagined) a fantastical body. 2. For that he was a man after Gods own image, 
t Ephes. 4.24.  created in righteousness and true holiness, he was blameless and undefiled, Heb. 7.26. he knew no sin, 1. Cor. 5.21. he did no wickedness, neither was any deceit in his mouth, Esay 53.9. and so truth and mercy met together in the personal union of his two natures. And this exposition is more probable by the next verse: Truth shall flourish out of the earth, and righteousness hath looked down from heaven. Christ is truth, as he 
u Joh. 14.6.  saith of himself, I am the way, the truth, etc. and Christ is our righteousness, 1. Corinth. 1.30. 
x Hierome. Arnobius. Agellius.  Now Christ as man, and borne of the Virgin Mary, budded out of the earth: and as God, he looked down from heaven. That men might be justified by grace from heaven, it pleased him on this day to bud out of the earth, in the words of S. 
y In loc.  Augustine,  justitia prospiceret de caelo, id est; ut iustificarentur homines divinâ gratiâ, veritas nata est de Maria Virgin, ut possit pro illis iustificandis offerri sacrificium, sacrificium passionis, sacrificium crucis: & unde offerret sacrificium pro peccatis nostris, nisi moreretur? quomodo autem moreretur, nisi carnem indueret? & quomodo carnem indueret, nisi veritas de terra oriretur?  

z Genebrard.  Other otherwise, when righteousness, that is, God's grace looks down from heaven, than truth among men flourisheth upon earth. 
a Placidus Parmen.  Or before Christ's coming the whole world was full of untruths, all the Gentiles adored false gods, and many jews worshipped the true God falsely. But the Sun of righteousness appearing in our Horizon, 
b 1. Pet. 2.9.  called us out of darkness into marvelous light, teaching that only 
c 1. Kings 18.39.  the Lord is God, and that an 
d 1. Cor. 8.4.  Idol is nothing, and so truth flourisheth out of the earth, and righteousness hath looked down from heaven.  

e Augustine. Tileman.  Or, truth springs out of the earth, and righteousness looks down from heaven, when a sinner humbly confesseth his faults unto God: according to that of Saint 
f 1. Epist. 1.8.9.  john, If we say that we have no sin, we deceive ourselves, and truth is not in us: if we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.  

g Bellarmine.  Or, the divine justice manifested itself from heaven, in Christ's springing out of the earth. For hereby we know the 
h Rom. 1.18.  wrath of God is revealed from heaven against all ungodliness and unrighteousness, because nothing could expiate the sins of men, but the death of Gods own and only Son, he budded out of the earth, and was buffeted upon the earth, and buried under the earth; and all this, and more than this he did suffer and do for our redemption and ransom.  
i Paulinus epist. lib. 1. epist. 4.  Quid illi pro malis meis quae pertulit, quid pro bonis suis quae contulit, referam? quid pro suscepta carne, quid pro alapis? quid pro flagellis? pro cruse, obitu, sepultura, rependam? esto, reddamus crucem pro cruse, funus pro funere, numquid poterimus reddere, quod ex ipso, & per ipsum, & in ipso habemus omnia, etc. reddamus ergo amorem pro debito, charitatem pro munere, animum & affectum Domino impendamus, & soluimus.  
PSALM. 89. 
My song shall be always of the loving kindness of the Lord, etc.  
THis one short verse contains the summary pith and 
k Bellarmin.  argument of the whole long Psalm. wherein observe the 

Songs ditty, the loving kindness and truth of the Lord, manifested unto the whole world generally, to David's house (that is, the Church) especially.  
Singers duty, magnifying the mercies of God always, even from one generation to another. And by all means, with his mouth, for that is expressed in this vers. with his mind, for that is implied in the next, I have said, etc. 
l Geneva gloss. Wilcox.  that is, believed it in my heart; and therefore spoke it with my tongue, Psalm. 116.10. For out of the heart's abundance the mouth speaketh, Mat. 12.34.    
My song shall be always of the loving kindness] Or as other translations, I will sing the mercies of the Lord, his 
m Vatablus.  manifold and sundry mercies: as if he should say, we have tasted of more than of one, yea we have felt all his mercies; I will therefore praise the same for ever. I will sing his mercy for creating this universe, which is 
n Io. de combis compend. theolog. lib. 2. cap. 2.  Macrocosmus, a great world; and for making man, which is Microcosmus, a little world. 1. My song shall set forth his kindness, for that he gave me being. 2. For adding to my being, life, which he denieth unto stones. 3. To life, sense, which he denieth unto plants. 4. To sense, speech, and understanding, which he denieth unto bruit beasts. I have great cause to praise the Lord, for that I am a man; and yet greater, for that I am a sound man, having a due portion of wit, and a true proportion of limbs and lineaments, maimed neither in the powers of my soul, nor in the parts of my body. Some men are like the carved images of Pagans, and Papists, 
o Psal. 135.16.  having mouths and speak not, eyes and see not, ears and hear not, feet and walk not, hands and handle not. I will therefore sing of thy mercies, O Lord, for giving unto me perfect limbs, and perfect use thereof; eyes to see, tongue to speak, ears to hear, feet to walk. I do not want so much as the left hand, or the little finger of that hand, or the least joint of that finger. Again, some men are maimed in their minds, as being either borne stark fools (O heavy punishment!) or else for abusing their good wits in bad works, are (by God's secret and severe judgement) bereft of their intellectuals. Some, which have heretofore worshipped Christ at Bethlem, & have preached also Christ unto the King and his Court, in Bethel, are now lunatic, bound hand and foot in Bedlam 
p Fatius de mortificatione. cap. 2 . In nature, the middle participates ever with his extremes, as the spring, which is the middle between winter and summer, hath (as you know) part of the winter's cold, and part of the summer's heat; and the morning, which is the middle between night and day, hath a little darkness of the night, and a little light of the day: so man is created by God, tanquam medius inter angelum & brutum, a middling between an Angel, and a brute; being a good deal better than a beast, and a little 
q Psalm. 8.5.  lower than an Angel. Having in respect of his body, something of a bruit, being sensual and mortal; and in respect of his soul, something of an Angel, as being intellectual and immortal. Now then, if the spring have not any heat of summer, it is so cold as winter; and if the morning have no light of the Sun, it is so dark as night: so man, if he want angelical abilities of the soul, is little better than a beast, as 
r Psalm. 32.10.  horse and mule without understanding: for as 
s Orat. de Dione.  Synesius said, A wise man excels a fool, more than a fool doth excel a beast.  
As God is principium effectiwm in creatione: so refectiwm in redemptione. I am exceeding much bound unto God for creating me when I was not; and for preserving me under his wings, ever since I was: yet I am more bound to his mercy for redeeming me, for blessing me with all spiritual blessings in heavenly things in Christ his Son, Ephes. 1.3. for his electing of me, for his calling of me, for his justifying of me, for his sanctifying of me. These graces are the 
t Ephes. 2.4. & 3.16.  riches of his goodness and glory; 
u Bellarmin.  misericordiae in aeternum, everlasting mercies, as reaching from 
x Bernard. ser. 2. in ascen. Dom.  everlasting predestination, to everlasting glorification. O Lord, I will always sing thy mercies in promising, and ever show thy truth in performing thy promise made to David, thy chosen servant, concerning thy son, my Saviour, saying, thy seed will I 'stablish for ever. So the 
y Hierom. Turrecremat.  Fathers expound our text, I will ever sing thy mercies, in vouchsafing to send thy son to visit thy servants, sick to death in sin. First, I will ever sing of thy mercifulness: and then I will ever be showing thy faithfulness. 
z Augustin.  Neque enim exhiberetur veritas in impletione promissorum, nisi praecederet misericordia in remissione peccatorum. And what is God's mercy set up for ever, and his truth established in the heavens? but that which 
a Esay 55.3.  Esay terms the sure mercies of David: that is, as 
b Act. 13.34.  Paul construeth Esay, the holy promises made to David: and the promise made to David, is briefly this, thy seed will I 'stablish for ever, and set up thy throne from generation to generation. For the Prophet Ethan here doth 
c August. de civit. dei, lib. 17. cap. 9 Idem Euthym. & Tileman in loc.  allude to the Prophet Nathan, 2. Sam. 7. I will (saith he from the Lord unto David) set up thy seed after thee, and I will 'stablish the throne of his kingdom for ever. Now this holy promise was not fulfilled in the temporal kingdom of David, as God's people complain in this Psalm, from the 37. to the 45. verse. It is therefore to be construed of Christ, and his spiritual kingdom. Christ, according to the flesh, is the 
d Rom. 1.3.  seed of David, and the 
e Mat. 1.1.  son of David: of him it is true which is said here by the Lord, My covenant will I not break, nor alter the thing that is gone out of my lips: I have sworn once by my holiness, that I will not fail David. His seed shall endure for ever, and his seat is like as the Sun before me. He shall stand fast for evermore as the Moon, and as the faithful witness in heaven. Of him it is true, 
f Psal. 45.7. Heb. 1.8.  thy throne is for ever and ever. Of him it is true, heaven and earth shall perish, and wax old as doth a garment, and as a vesture thou shalt fold them up, and they shall be changed: but thou art the same, and thy years shall not fail, Psal. 102.27. Heb. 1.12. Thou sweet jesus art a Priest for ever, and a Prince for ever. And surely God would have David's earthly kingdom to determine in jehoiachim and Zedechia, that his people might 
g Hoc admonet vox intellectus in titulo posita. Bellar. argum. huius Psalmi.  understand the holy covenant made with David of Christ, and that they might pray, Lord, where are thy old loving kindnesses, which thou sworest unto David in thy truth. See S. August. de civit. dei. lib. 17. cap. 9.10.11.12.13.  
Now the Prophet, in process of his hymn, describes the natures and virtues of Christ, as well inherent in his own person, as infused into his people.  
His human nature, because the seed of David, a perfect man in soul and body, against 
h Bellarmin. de Christo. lib. 2. cap. 2.  Eutycheans, 
i Epiphan. haeres. 77.  Apollinarists, 
k August. haeres. 11.  Valentinians, 
l Alphons. de haeres. lib. 4. fol. 70.  Nestorians, 
m Idem ibid. fol. 73.  Monothelites, etc.  
His Divine nature: First, for that the Church invocates him as God, vers. 5. O Lord, the very heavens shall praise thy wondrous works, and thy truth in the congregation of the Saints. By heaven, is meant the 
n Euthym. Tileman.  Church, and the 
o Augustin. Hierom.  Preachers of Christ in the Church.  
Secondly, Ethan proves Christ to be God by comparison, in the 6.7.8.9. verses. Who is he among the clouds that shall be compared unto the Lord; or what is he among the gods, that shall be like unto him? as if he should say, there is neither Monarch on earth, nor Angel in heaven his peer.  
Thirdly, from the preservation of all things, v. 10.11. Thou rulest the raging of the sea, thou rulest the waves thereof when they arise, etc.  
Fourthly, for that he created the world, ver. 12.13.14. The heavens are thine, the earth also is thine, thou hast laid the foundation of the round world, etc.  
Having thus expressed his natures, and showed him to be 
p Alphons. de haeresibus. lib. 1. fol. 25.  verus homo, verusque Deus, tamen unus uterque. He gins in the 15. verse, to sing of his virtues, as well in his own person, as people. For himself, righteousness and equity is the habitation of thy seat, mercy and truth shall go before thy face. For his people, blessed are they that can rejoice in thee, they shall walk in the light of thy countenance, their delight shall be daily in thy name, etc. These things afford manifold instructions, according to the prefixed title, a Psalm for instruction of Ethan the Ezrarite. But the point aimed at most, is undoubtedly, 
q Vatablus. Caluin.  that in all our temptations, and tempests of conscience, we should fly to the sure mercies, and holy promises of God in Christ. If once we stay our souls on this anchor, hold, we shall escape shipwreck of faith. Ethan, who was either penner, or singer of this hymn, is by 
r Augustin.  interpretation robustus, one which is strong: now no man is strong in this world, but he who relieth upon the sure promises of God. The consideration of our own merits, is able to make us faint and feeble: but our trust in the Lords everlasting mercies, maketh us like mount Zion, which cannot be removed, but abideth fast & firm for ever, Psal. 125.1. And therefore 
s Galat. de arcan. lib. 6. cap. 12.  some Divines have construed this Scripture, by that jerem. 9.23. Thus saith the Lord, let not the wise man glory in his wisdom, nor the strong man glory in his strength, neither the rich man glory in his riches: but let him that glorieth, glory in this, that he understands and knows me to be the Lord, which show mercy, judgement, and righteousness.  
And as the Fathers under and before the law, comforted themselves in all afflictions and misery, with the consideration of Christ's first coming: so let us in the midst of our temptations and troubles be steadfast and immovable, because we look for his second coming. He deferred his first coming a great while, yet in the 
t Galat. 4.4  fullness of time he dealt with his servants 
u Luke 2.29.  according to his word. So the Saints expecting his second coming, cry with a loud voice, 
x Apocal. 6.10.  How long Lord, holy and true, dost not thou judge and avenge our blood on them that dwell on earth? And mockers in the last days also say, 
y 2. Pet. 3.4.  Where is the promise of his coming? for since the fathers died, all things continue as they were from the beginning of the Creation. And yet the Lord (saith Saint Peter) is not slack concerning his promise, (as some men count slackness) but is patiented toward us, and would have all men come to repentance. 
z Heb. 10.37.  Yet a very little while, and he that shall come, will come, and will not tarry. Behold, (saith he who never uttered untruth) 
a Apoc. 22.12.  I come shortly, and my reward is with me, to give every man according as his works are. The life present is so full of diseases and disasters, that our happiness is 
b Coloss. 3.4.  hid with Christ in God: but when he which is our life shall appear, than we shall also appear with him in glory, for he shall 
c Philip. 3.21.  change our vile body, that it may be like his glorious body: 
d Martialis ad Burdegal. epist. 8  Non evacuabitur veritas corporis, sed non erit pondus & fragilitas corruptionis. Wherefore let us always be rich in the work of the Lord, for as much as we know, that our labour is not in vain in the Lord, 1. Cor. 15.58.  
Hitherto concerning the ditty of the song: I come now to the duty of the singer. I will always sing thy mercies with my mouth, I will ever be showing thy truth from one generation to another. I know 
e Bellarmine.  some join in aeternum to the noun misericordias, and not to the verb cantabo, making the sense to be this: I will always sing thy mercies which endure for ever. But always is referred as well, if not better unto the verb, I will sing: as who would say, Lord, thy mercies are so manifest, and so manifold, so great in their number, and so good in their nature, that I will always, so 
f Psal. 146.1.  long as I have any being, sing praises unto thee. Happily some will object, All flesh is grass, and the grace thereof as the flower of the field: the grass withereth, and the flower fadeth away. David being persecuted by Saul, said, 
g 1. Sam. 20.3.  there is but a step between death and me. Nay David, thy life is shorter than a stride, but a span long, as thyself witnesseth, Psalm 39.6. How can he then that begs his bread but for a day, promise to spend his breath in magnifying the Lord for ever? Answer is made, that the Prophet will not only commend the mercies of the Lord in word, but also commit them unto writing.  
h Eobanus Hessus.   sciat haec aetas, posteritasque legate. 
As the tongue of the Prophet is termed 
i Psal. 45.2.  elsewhere, the pen of a ready writer: so the writing of the Prophet is here termed his mouth, as Euthymius upon the place, Liber Psalmorum 
* Acts 4.25.  os David. 
k Wilcox.  He doth intend to note the mercies of God, and to set forth his truth in a book, the which he will leave behind him, (as an instrument) to convey the same from generation to generation, from the generation of 
l Euthym. Incognit. Turrecremat.  jews to the generation of Christians. 
m Hierome.  Or from the old Testament to the new: for the blessed Apostles in their Sermons usually cite sentences out of the Psalms. S. 
n 2. Pet. 4.6.  Peter telleth us, that the Gospel was preached unto the dead; so may we say, that the Gospel is preached by the dead. For the most ancient Fathers, and other judicious authors, which have spent their days in writing learned expositions, & godly meditations upon the holy scriptures, although they be dead & sleep in the bed of their grave, yet they sing always the mercies of the Lord, and show the truth of his word from one generation unto another. It is reported in our 
o Malmesbur. de gestis Reg. Anglorum, lib. 2. cap. 6.  Chronicles of Athelstan; Parum aetati vixit, multum gloriae. So, many zealous and industrious Doctors have lived (in respect of their age) but a little, yet in respect of their acts, a great while, shining still in their works and writings, as lights of the world.  
Or the Prophet may be said, to sing ever intentionally, though not actually. 
p Io. de Combis comp. Theolog. lib. 7. cap. 21.  For as the wicked, if he could live always, would sin always: so the good man (if God should suffer him always to breath on earth) would sing always the mercies of the Lord. He will in 
q 1. Thessaly. 5.18  all things give thanks unto God, 
r Psal. 92.2.  early telling of his loving kindness in the morning, and of his truth in the night season. In the morning, 
s Dr. Incognit. Turrecremat. Glossa.  that is, in a prosperous estate, when as the Sun shineth upon him, he will acknowledge that every good gift in him is from above, coming down from the Father of lights, and Father of mercies. And in the dark night of adversity he telleth of God's justice, confessing ingenuously, 
t Luke 23.41.  We receive things worthy of that we have done. He giveth thanks unto the Lord in both, in the one highly magnifying God's favour; in the other humbly vilifying his own fault.  

u Placidus. Jncognitus.  Or because God hath inspired into man, not only the breath of 
x Gen. 2.17.  this present life, but of 
y john 3.16. Apoc. 2.10.  that also which is to come; the Saints are said to continue their song of God's praise in the kingdom of glory, which here they begin in the kingdom of grace. For so the Spirit, Apoc. 19.1. I heard a great voice of a great multitude in heaven, singing Halleluiah, salvation, and glory, and honour, and peace be to the Lord our God.  
It is objected, if the Saints in heaven always sing the mercies of the Lord, than they remember their miseries on earth; and if they remember their sin and sorrow here, how can they be perfectly blessed there? for the Lord saith 
z Esay 65.17.  I will create new heavens, and a new earth, and the former shall not be remembered, nor come into mind. 
a Gregor. moral. lib. 4. cap 42.  Answer is made, that as men in perfect health often remember their terrible fits of their former sickness, with exceeding joy; yea the more they call into mind their danger past, the greater is their delight present: even so the Saints, in the kingdom of glory, remember happily their misdeeds and mishaps in this valley of tears, but it is without any pollution of sin, or touch of sorrow. So 
b Vbi sup. Idem Augustin. lib. 22 de Civit. dei, cap. vlt.  Gregory the Great, Erit in illa beatitudine culpae memoria, non quae mentem polluat, sed qua nos arctius laetitiae astringat; ut dum doloris sui animus sine dolore reminiscitur, & debitorem se medico veriùs intelligat, & eò magis acceptam salutem diligat, quò molestiae meminit quam evasit. 
c August. apud Io. de Combis comp. Theolog. lib. 7. cap. vlt.  Heavenly happiness consisteth in two things, in the necessary possessing of every thing which is good, and in the necessary removing of every thing which is evil. Misery then is not remembered of the Saints, as a matter of grief, but as a motive to joy, because they be now 
d Rom. 7.24.  delivered from this body of death, and enjoy the Crown of everlasting life; where God is to them 
e 1. Cor. 15.28.  all in all, a glass to their sight, honey to their taste, music to their hearing, Balsam to their smelling: where 
f 1. Kings 3.12.  salomon's wisdom seems folly; 
g 2. Sam. 2.18.  Ahasels agility, slowness; Samsons strength, weakness; 
h 2. Sam. 14.25.  Absoloms' comeliness, deformity; Caesar's empire, beggary; Methusalem's long life, shortness of days, or a speedy death. Thus I have showed how the Prophet may be said to sing always the mercies of the Lord, in this life unto the world's end, in the next for ever and ever world without end.  
As for all means: he praises the Lord with his mouth, and all that is without him; as also with his mind, and all that is within him. His 
i Psal. 45.1.  heart indites a good matter, and his tongue is the pen of a ready writer. All his members are for the service of his Maker, as S. 
k In loc.  Augustine glosseth our text, Obsequantur membra (inquit) mea, domino meo loquor, sed tua loquor, annunciabo veritatem tuam in ore meo. Si non obsequor, servus non sum: si à me loquor, mendax sum. Ergo ut abs to dicam, & ego dicam, duo quaedam sunt, unum tuum, unum meum: veritas tua, os meum.  
Now let us according to this copy draw the lines of our lives, using all means to set forth the loving kindness and truth of the lord 
l Psal. 105.1.  O give thanks unto the Lord, and call upon his name, tell the people what things he hath done. O let your songs be of him, and praise him, and let your talking be of his wondrous works: O my soul praise the Lord, and all that is within me praise his holy name; praise the Lord O my soul, and forget not all his benefits, who forgiveth all thy sins, and healeth all thine infirmities; who saveth thy life from destruction, & crowneth thee with loving kindness, Psal. 103. A good Christian is a timbrel of the holy Ghost, his whole life being nothing else but a well-tuned song of Zion, always magnifying the mercies of God in his own person, and inviting other to do the same. But the 
m Psal. 14.6.  mouth of the wicked is full of cursing and bitterness, their throat is an open sepulchre, destruction and unhappiness is in their ways. A man of a foul mouth is a beast in the form of a man, his tongue is the tongue of a 
n Psal. 140.3.  Serpent, Adder's poison is under his lips; nay worse than a Serpent, for it hurts not a man except it be present to see him, or to bite him, or to strike him with his tail: but he which hath a blasphemous and a bitter tongue, hurteth all, as well absent as present; neither sea nor land, neither sceptre nor sepulchre, neither heaven nor hell hindereth him; he blasphemes God, he wrongs his neighbour, he raileth on the dead, and rageth against the living, his tongue is the tongue of a Fiend, of a Fury. For as the holy Prophets of God, when they preached, had their tongues (as it were) touched with a 
o Esay 6.6.  coal from the altar of God; and as godly men have their tongues inflamed with the 
p Mat. 3.11. Acts 2.3.  fire of God's spirit, when as they speak graciously: so contrariwise, when a man speaketh evil, his tongue (saith S. 
q Chap. 3.2,  james) is kindled by the fire of hell, and Satan comes from thence with a coal to touch his lips, and to set them on fire to all manner of mischief. When as good men speak good things, their tongue is 
r Chrysost. hom. 99 in Mat.  Christ's tongue; but all manner of cursed and ungodly speaking, is no better than the devils language. Think on this all ye that forget God, whose mouths are so far from singing his mercies always, that ye can hardly come in your communication unto any full period, without interlacing an oath or two. It is no wonder, that in Italy (which is a parcel of Antichrists kingdom) blasphemies should be darted out against God and his Christ ordinarily, openly, being made 
s Relation of Religion, sect. 53.  phrases of gallantry to the braver, and very interjections of speech unto the vulgar. But in England (where the sceptre of Christ's kingdom hath a long time flourished) it cannot but wound the hearts of such, as mourn for the sins of the land, to consider how commonly, not only the ruffian at the tavern, and the rascal on the stage: but also the labourer at his work, and the gentleman at his recreation, and the very boys, yea babes in the street curse their Maker, and revile their Redeemer. Other sins are clothed (in some sort) with excuse before men, in respect either of profit, or pleasure, content, or credit: but in swearing there is neither good, nor gain, nor glory. I beseech you therefore (my dear bowels in the Lord) instruct your children and servants, how to serve God in a lively faith, and a reverend fear, let your whole life be to them a walking Catechism, that they may sing always the mercies of the Lord, and show forth his truth from generation to generation.   
PSALM 110. 
The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies thy footstool.  
THis Psalm (saith 
t In loc. Brevis numero verborum, sed magnus pondere sententiarum.  Augustine) is in the number of words short, but in the weight of matter ample, containing so many deep mysteries, and opposing so many dangerous heresies: that (as 
u In loc.  chrysostom notes) we need many eyes for the right reading and exact understanding of it.  
If we literally refer this unto David, he bringeth in a subject or a favourite speaking thus of himself, The Lord said unto my Lord the King. David as a King is a Lord, because the Lieutenant, and (as it were) Vicegerent of the Lord. In this sense Paul telleth us, that there be many Gods and many Lords, 1. Cor. 8.5. many Gods in title and type, but in deed and truth one God only. Princes are Gods in name: for (saith the Lord) 
x Psal. 82.6.  I have said, ye are Gods: but not in nature, for ye shall die like men. All higher powers hold their Sceptres from the 
y Prou. 8.15.  highest power, 
z Psal. 75.8.  he putteth down one, and setteth up another, according to the style, james by the grace of God, etc. 
a Caluin. in loc.  More principally David, who was called to his kingdom by God's especial grace, and used his kingdom to God's especial glory. For he was a man according to Gods 
b Acts 13.22.  own heart, turning from nothing the Lord commanded him all the days of his life, save only in the matter of Vriah the Hittite, 1. King. 15.5.  
And surely (beloved) if we will in sensu similitudinario, consider earnestly the wonderful union of these two kingdoms, England and Scotland, and the flourishing estate of the Gospel, under the government of our dread Sovereign: we shall have good cause to take up this song, The Lord said unto King james our Lord, sit in thy throne, for I have both appointed and anointed thee King over great Britanny.  

c Dr. Incognit. in loc.  Or happily David might speak this of himself, The Lord said unto me, concerning my Lord Saul persecuting me, sit thou down by the power of my right hand, and be well assured of my protection, until I have made all thine enemies thy footstool: that is, all such as hindered thee from thy kingdom, obedient subjects unto thee, saying, 
d 2. Sam. 5.1.  Behold, we are thy bones and thy flesh. So the Lord spoke by the Prophet Nathan, 2. Sam. 12.7. I anointed thee King over Israel, and delivered thee out of the hand of Saul, and gave thee thy Lords house, and thy Lords wives into thy bosom, and gave thee the house of Israel and judah, and would moreover (if that had been too little) have given thee such and such things, etc.  
But because S. Peter, Acts 2.34. and S. Paul, Heb. 1.13. expound this text of Christ, and Christ himself apply it unto himself, Matth. 22.44. Mark. 12.36. Luk. 20.42. I forbear to treat any longer of shadows, and come to the substance, taking this Psalm for a prophecy concerning Christ in fact, and David only but in figure. Christ then is described here: 

1. 
e Genebrard.  As a King, vers. 1.2.3.  
2. As a Priest, vers. 4.5.  
3. As a judge, vers. 6.7.    
His kingdom is great in respect of 

Countenance, The Lord said unto my Lord, sit thou on my right hand.  
Continuance, Until I make thine enemies thy footstool, etc.    
Or, 
f Tremellius.  three points are remarkable, concerning his kingdom: 

1. His calling to this kingdom by God the Father, vers. 1.  
2. His administration of this kingdom by the sceptre of his word, vers. 2.  
3. His subjects obedience to this administration, vers. 3.    

g Apud Pet. Galatin de arcanis lib. 8. cap. 24.  Some Doctors among the jews have construed this of David's Angel, appointed by the Lord for his peculiar guard and guide. But I say to them out of S. 
h Heb. 1.13.  Paul, Unto which of the Angels said the Lord at any time, sit at my right hand, until I make thine enemies thy footstool? 
i Apud Hierom. in Mat. 22. & D. Incognit. & Agellium in loc.  Other Rabbins expound this of Abraham, as making it a thanksgiving unto the Lord for the victory, which he got against the four Kings, Gen. 14. Other understand this of 
k Justin Martyr in dialog. contra Triphonem, & Tertullian lib. 5. contra Marcian.  Ezechiah: other of 
l Vti Chrysost. in loc.  Zorobabel. But all these holy Fathers are dead, and have slept long in the dust of their grave: whereas the Lord (here mentioned) is a Priest for ever, and hath a kingdom 
m Heb. 1.8.  without end. And so consequently this Psalm cannot aptly be construed either of man, or angel, or of any other mere creature; but of Christ alone the Messiah and Mediator, being the son of David as man, and the Lord of David as God.  
The jews understood not this, and therefore they could not answer Christ's question, Mat. 22.45. If David call him Lord, how is he then his son? neither should we have learned this, except Christ and his Apostles had taught it us. Nunc ergo, saith 
n In loc.  Augustine, quia didicimus, dicimus; as we have read, so we believe, that Christ, as being 
o Philip. 2.6.7.  equal to God, is the Lord of David: & as found in the form of a servant, the son of David. As 
p joh. 1.1.14.  in the beginning, the Lord of David: as made flesh, the son of David; as 
q Esay 7.14.  conceived and borne of a Virgin, the son of David: as Emmanuel, the Lord of David. See Hierom. in Mat. 22. pet. galatin. de arcanis lib. 3. cap. 17. & lib. 8. cap. 24. Chrysostom. D. Incognit. August. Steuchus, Caluin, Tileman, Agellius, Bellarmin, & alios in loc.  
The Lord said then unto my Lord, is (as 
r Turrecremat. Tremellius. Genebrardus.  if he should have said) God the Father said unto God the Son. And therefore 
s Galatin. de arcanis. lib. 8. cap. 24. & Steuchus in loc.  Rabbi jonathas translateth it in the Chalde, dixit dominus verbo suo, the Lord said to his Word. Here then observe 
t Placid. parmen.  the distinction of persons in the Godhead against 
u Tileman.  Artemon, Sabellius, and servetus. The Father said unto the Son, Ergo, the Father is distinguished from the Son, 
x August de civit. dei. lib. 11. cap. 10. & Lombard. 1. sent. distinct. 2.  alius, howsoever not aliud, another person, albeit not another substance: for as the Father is Lord, so the Son Lord, and the holy Ghost Lord; and yet not three Lords, but one Lord, as Athanasius in his Creed.  
The Lord said] But how, when, and where? the words of our mouths are first (as the 
y Aristotle. Perihermin. cap. 1.  Philosopher truly) notions of our mind. So God hath a twofold word, 
z Dr. Incognit.  ad intra, conceived within himself, and ad extra, revealed unto men. According to both he said this, 
a Melanct. in loc.  Immensa sapientia decretum fecit, & id generi humano pat●fecit. First, according to his intrinsical word, he said it before the worlds; as it is in the second Psalm, vers. 7. The Lord said unto me, thou art my son, this day have I begotten thee. Secondly, according to his extrinsical and revealed word, he said it in the world; 
b Tileman.  to wit, in the beginning, Gen. 3.15. the seed of the woman, etc. I, (said the Lord unto the serpent) will put enmity between thee and the woman, and between thy seed, and her seed: he shall break thine head, and thou shalt bruise his heel. Christ is that promised seed of the woman, as being 
c Rom. 1.3.  made of the seed of David, according to the flesh; he shall break the Serpent's head, is all one with our text, sit thou on my right hand, until I have made all thine enemies thy footstool.  
My] Not only, because to be borne of my seed and posterity; 
d Agellius.  but mine, in regard of mine affection, and particular application. As his mother Mary called him, my Saviour; and his Apostle Thomas, my God; and Paul, Galath. 2.20. Christ loved me, and gave himself for me.  
Lord] Saint 
e In loc.  Hierome, and 
f Apud Genebrard. in loc. Adonai. Adoni.  other learned (in the Hebrew) note, that in the first place, the word translated here Lord, is proper only to God; but in the second, communicable to men. And so Christ according to his manhood, began to sit at the right hand of God after his ascension into heaven, and not before. Christ (as the son of God) was ever at God's right hand, equal in might and majesty: for in the Trinity none is afore or after other, none is greater or less than another, but all the three persons are coeternal, and coequal. As the Son is said in this verse, to sit at the right hand of the Father: so the Father on the sons right hand, vers. 5. The Lord upon thy right hand shall wound even Kings in the day of his wrath. But Christ as man, was not exalted unto this honour before his glorious ascension, as Saint Peter expoundeth our text, Act. 2. ●4. David is not ascended up into heaven, but the Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. Therefore let all the house of Israel know for a surety, that God hath made him both Lord and Christ; this jesus (I mean) whom ye have crucified. And Paul, Philip. 2.8. He humbled himself, and became obedient unto the death, even the death of the Cross; wherefore God hath highly exalted him. And in 
g Ephes. 1.20.  another place, God raised him from the dead, and set him at his right hand in heavenly places.  
Yet the Lord said not this unto Christ, as unto a mere man, 
h Esay 42.8.  I am the Lord (quoth he) this is my name, and my glory will I not give to another: but to Christ God and man, our Messiah and Mediator, one person in two natures. As Christ is our jesus & Emmanuel, he hath 
i Mat. 28.18.  all power in heaven, and on earth. 
k Phil. 2.10.  At the name of jesus, every knee shall bow, both of things in heaven, and things in earth, and things under the earth. 
l Chrysost. Theophylact. Gorran. in loc. Pauli.  Angels and Saints in heaven; men on earth, and the devils of hell under earth. Christ hath all power in heaven, 
m Dr. Incognit.  as having the godly subject to him out of their devotion: and all power on earth, as having the wicked made subject to his footstool, will they, nill they. For there is a 
n Euthym. Placid parmen. in loc. idem Aquin. in Philip. 2. lect. 3.  twofold subjection; one voluntary, another extorted. All glorious Angels, all blessed spirits, all good men of their own accord yield obedience to jesus fully, cheerfully: but the wicked men on earth, and the damned fiends in hell, in despite of their teeth, are blocks at his footstool. 
o August. in loc.  Quaere ergo, quem locum habeas sub pedibus domini dei tui, nam necesse est ut habeas, aut gratiae, aut poenae: for as every knee should bow, so every knee shall bow, (saith 
p Esay 45.23.  Esay) that knee, that will not out of faith, shall out of fear: so David here, the Lord said unto my Lord, sit at my right hand, until I make thine enemies thy footstool.  
Until] This word 
q Gregor. moral. lib. 8. cap. 40. Chrysost. Incognit. Agellius in loc.  notes here, not a piece of time, but a perpetuity. For Christ (after all his enemies are made his footstool) shall ever sit at the right hand of God, his throne is for ever and ever, Heb. 1.8. And power is unto him that sitteth upon the Throne, for evermore, Apocal. 5.13. So donec is used, Deut. 7.23. The Lord thy God shall destroy them with a mighty destruction, until they be brought to nought: hereby meaning, that they shall utterly be consumed, because they cannot any more resist, after once they be brought to nothing. And Psalm. 112. vers. 8. The good man's heart is established, and will not shrink, until he see his desire upon his enemies. If his heart were not afraid for any evil tidings, when his enemies stood up against him; how shall he shrink when he sees their necks given unto him? And Matth. 1.25. he knew her not, until she had brought forth her first borne son, etc. Until, in that place doth not import (as the 
r Hierom. Chrysost. Theophylact. Euthym.  Doctors have well observed against helvidius) that joseph afterward carnally knew Mary; for she was a perpetual virgin, as well after, as before the birth of her son jesus. See 2. Sam. 6.23. Mat. 5.18. and 28.20.  
It is objected against this interpretation out of Saint Paul, 1. Cor. 15.24. that Christ, after he hath put down all things under his feet, shall in fine, deliver up the kingdom to God. Answer is made by chrysostom, upon our text out of joh. 16.15. All things that the Father hath, are mine. And. joh. 17.10. All mine are thine, and thine are mine. 
s Marlorat. in 1. Cor. 15.24.  As than God the Father was not without his kingdom, when as God the Son said, 
t Mat. 11.27. john 3.35.  all things are given unto me of my Father: no more shall God the Son be de-thrond, when he shall deliver up his kingdom to his Father. 
u See Luther, Anselm. Lombard. in 1. Cor. 15.24.  He now reigns in secret, but when all his enemies once shall be made his footstool, than he shall openly rule, much more, sitting at his Father's right hand for evermore.  
I make] Christ is 
x Philip. 3.21.  able to subdue all things unto himself, and according to his power he shall also put all things under his feet, 1. Cor, 15.27. How then is it true that God the Father saith, until I make thine enemies thy footstool? Answer is made, that 
y joh. 5.19.  whatsoever things the Father doth, the same things also doth the Son: 
z Euthym.  for this action is common to the Son with the Father, I say common to the Son, 
a Bellarmin. in loc.  in respect of his eternal generation, as God, and in respect of the hypostatical union as man. Yet this work is ascribed especially to the Father, as being a work of might, according to that orthodoxal axiom; Works of power are ascribed to the father; of wisdom, to the Son; of love, to the holy Ghost.  
Thine enemies] 
b Tileman.  Hear note, that the Church is not a kingdom living always in pomp, and peace▪ but (as 
c Cant. 6.3.  Solomon speaks) as an army with banners, exposed to great danger, as being opposed by cruel and cunning enemies. If any man will take the Church's portraiture, let him (saith 
d Loc. Com. tit. de persecut. verae Eccles.  Luther) paint a silly poor maid sitting in a forlorn wood, or wilderness, compassed about on every side with hungry Lions, Wolves, Boars, Bears; in one word, with all hateful & hurtful beasts, and in the midst of a great many furious men, assaulting her every minute (as they did here Christ) with 
e Mat. 26.47.  swords & staves; and that which is more terrible, threatening fire and water: fire, to consume her flesh and bones into ashes; water, to consume her ashes into nothing, if it were possible.  
To speak more distinctly, Christ and his Church have 
f Tileman.  two sorts of enemies; secular, and spiritual. Secular, as idolatrous Gentiles, blasphemous Turks, and other barbarous Infidels out of the Church: as also violent Tyrants, virulent Heretics, fraudulent Antichrists in the bosom of the Church. For (as 
g Vbi sup.  Luther notes out of Augustine) the Church hath had a threefold oppression. The first violent, by persecuting Emperors: the second fraudulent, by subtle heretics: the third both violent, and fraudulent, by pestilent Anti-christs in the kingdom of Popery; where the temporal power, and spiritual are joined together, against all that is called God.  
Now Christ is a ruler in the midst of all these: 
h Psal. 99.1.  the Lord is King, be the people never so impatient; he sits between the Cherubims, be the earth never so unquiet. Howsoever the 
i Psalm. 2.  Gentiles furiously rage's together, and ungodly Princes take counsel together, against his anointed: he that dwelleth in heaven shall laugh them to scorn, he shall have them in derision; he shall bruise them with a rod of iron, and break them in pieces like a potter's vessel. Albeit 
k Apoc. 7.1.  four wicked Angels stand on the four corners of the earth, holding the four winds, that the wind should not blow on the earth, neither on the sea, neither on any tree: yet 
l See epist. on Al-Saints day.  Christ having the seal of the living God, cries with a loud voice to the four angels, to whom power was given to hurt the earth, and the sea: Hurt ye not the earth, neither the sea, neither the trees; until we have sealed the servants of our God in their foreheads. He sits at God's right hand, till his enemies are made his footstool: 
m Vatablus in loc.  that is, until he say to tyrants, and Hypocrites, and Heretics, and Anti-christs, and to the whole rabble of the reprobate, depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels.  
The spiritual enemies of Christ and his Church, are Satan and all his complices, sin, torment of conscience, malediction of the law, death, hell; over all which our blessed Saviour 
n Coloss. 2.15.  triumphed openly. For in dying, he did overcome death; and in rising again from the dead, he made the grave his footstool, saying, 
o Hos. 13.14.  O death I will be thy death; O grave, I will be thy destruction. Now (beloved) his conquest is our victory; for he did overcome the world for us, and the devil for us, and death for us. He was wounded for our 
p Esay 53.5.  transgressions, and broken for our iniquities; his name is 
q jer. 23.6.  the Lord our righteousness; he therefore died for our sins, and rose again for our justification. He delivered us out of the hands of all our enemies, that we might serve him all the days of our life without fear. As for our sins, he saith, Esa. 43.25. I, even I am he, that putteth away thine iniquities for mine own 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 wool; the blood of jesus Christ cleanseth us from all sin, 1. joh. 1.7. He redeemed us from the curse of the law, when he was made a curse for us, Galath. 3.13. He put out that hand-writing of ordinances against us; he canceled that obligation, and took it out of the way, fastening it upon his Cross, Coloss. 2.14. Concerning torment of conscience, being justified by faith, we have peace toward God, through jesus Christ our Lord, Rom. 5.1.  
Lastly, touching death and hell; he 
s Esay 25.8.  destroys death for ever, and wipes away the tears 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 grave where is thy victory? the sting of death is sin, and the strength of sin is the law: but thanks be to God, that hath given us victory through our Lord jesus Christ. He that believeth in the Lord jesus, hath 
u joh. 17.3.  eternal life; neither shall he taste of the 
x Apocal. 20.6.  second death. If God then be with us, who can be against us? If the Lord have said unto my Lord, sit on my right hand, until I have made thine enemies thy footstool? What need I fear what either man, or Angel, or devil is able to do against me? My jesus is a 
y Esay 25.4.  refuge against the tempest, and a shadow against the heat, a 
z Psalm. 46.1.  present help in all my tribulation & trouble. 
a Rom. 8.33.  Who shall lay any thing to my charge, seeing it is God that justifieth? and who shall condemn; seeing Christ which is dead, yea rather which is risen again, sitteth at the right hand of God, and maketh intercession for us daily? 
b Mat. 28.20.  He saith, I am with you till the end, and then he will say unto us in the end, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world.  
The Lord shall send the rod of thy power out of Zion] A 
c Plutarch in the life of Caesar.  Captain sent from Caesar, unto the Senators of Rome, to sue for the prolonging of his government abroad; understanding (as he stood at the Counsel-chamber door) that they would not condescend to his desire, clapping his hand upon the pummel of his sword; Well (said he) seeing you will not grant it him, this shall give it him. So when the Citizens of Messana, despising Pompei's jurisdiction, alleged ancient orders, and privileges of the Romans in old time granted unto their town: Pompey did answer them in choler (as Plutarch relates in his life) What do you prattle to us of your law, that have our swords by our sides? So 
d Caluino. turcis. lib. 1. cap. 4.  Mahumet dissolveth all arguments by the sword; in 
e Vbertas solieta. tract. de causis magnitud. imperij Turcici.  his kingdom no man is advanced unto places of any great worth or worship, but the soldier; & the 
f Augerius. Busbequius legate. 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 footstool, by the sword. But the sceptre of Christ's kingdom, is not a sword of steel, but a sword of the spirit; he ruleth in the midst of his enemies, and subdueth a people to himself, not by the sword, but by the 
g Melancthon. Tileman. Vatablus. Agellius.  word: for the Gospel is the power of his arm to salvation, Rom. 1.16. casting down holds, and imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ. 2. Cor. 10.5.  
And the Lord is said here to send the rod of his power out of Zion, according to the prophecies of 
h Cap. 2. vers. 3.  Isaiah, and 
i Cap. 4. vers. 2.  Micah; the law shall go forth of Zion, and the word of the Lord from Jerusalem. The blessed Apostles (as we read, Act. 2.) received the gifts of the holy Ghost at Jerusalem, and exercised also these gifts of utterance first in Jerusalem. It is true that their 
k Rom. 10.18.  sound went out through all the earth, and their words unto the ends of the world; and that they did execute their commission in preaching unto 
l Mark. 16.15.  every creature: but yet according to their master's injunction, Luk. 24.47. they began at Jerusalem. So Paul and Barnabas told the jews, Act. 13.46. It was necessary that the word of God should first have been spoken unto you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life; lo we turn to the Gentiles. Hear than is a pregnant text, to prove that the Gospel is not the word of 
m 1. Thess. 2.13.  man, but the wisdom 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, ever since the world began. Again, 
p Tileman in loc.  this evidence confutes the jews, obstinately denying that the promised Messiah is come. His word cometh out of Zion, he must (according to this prophecy) begin his spiritual kingdom in Jerusalem, even while the jews Commonwealth and religion is standing: for the sceptre shall not departed from juda, nor a lawgiver between his feet, until Shilo come, & the people shall be gathered unto him, Gen. 49.10. But alas, Jerusalem hath a long time been made level with the 
q Luk. 19.44.  ground: 
r Lament. 1.1.  she that was great among the Nations, and Princess among the Provinces, is now made tributary. Barbarus has segetes— the Lord hath so darkened the daughter of Zion in his wrath, and cast down from heaven unto the earth, Israel's glory, Lam. 2.1. that the barbarous 
s Apocal. 20.8.  Gog and Magog, are now lords of that (sometime) holy land; Jerusalem in old time the City of God, is now (being possessed by the Turks) nothing else but a den of thieves. Ergo, Christ is that promised Messiah: it is 
t Mat. 11.3.  he that should come, neither need we look for another.  
Be thou ruler in the midst among thine enemies] By 
u Agellius. Bellarmin.  rod, is meant Christ's sceptre; because strong rods are for the sceptres of them that bear rule, Ezech. 19.11. and jer. 48.17. How is the strong staff broken, and the beautiful rod? And by his sceptre is meant, his power; and the word is that his power, by which he rules in the midst of all his enemies: converting such enemies as appertain to God's election; and confounding such enemies as are the sons of perdition: his Gospel is unto the one, the savour of life unto life; and to the other, the savour of death unto death, 2. Cor. 2.16.  
The blessed Apostles preached the Gospel in the midst of their enemies, 
x Chrysost. Euthym.  as being sheep in the midst of wolves, Mat. 10.16. And 
y Lib. 1. cap. 2. & 3.  Irenaeus, who lived in the next age, witnesseth also that the Church increased in Egypt, Lybia, France, Spain, Germany, comparing the light of the Gospel unto the Sun, illuminating all men excepting such as are lost, having their minds blinded by the Prince of this world, 2. Cor. 4.4.  
In all after times unto this present day Christ ruled, and his kingdom flourished in despite of all his enemies, in the midst of Atheists, in the midst of Infidels, in the midst of Heretics, in the midst of Hypocrites, in the midst of Tyrants, in the midst of Turks, in the midst of Anti-christs. At the world's end (when our blessed Saviour sitting at his Father's right hand shall utterly 
z 1. Cor. 15.19.  put down all things under his feet) the good shall be separated from the bad, as a shepherd separates the sheep from the goats, Matth. 25.32. But so long as the world (that 
a 1. john 5.19.  lieth in wickedness) continueth, the 
b Matth. 13.30.  wheat groweth among tars, and the Church is ever as a lily among 
c Cant. 2.2.  thorns, assaulted on the one side by unbelievers, and on the other side by misbelievers. On the left hand by the blasphemous propositions of Heretics, on the right hand by the contentious oppositions of Schismatics: openly wronged by cut-throat tyrants, and secretly wringed by backbiting hypocrites. 
d Lib. de re rustica.  Varro writeth, that the Romans in old time did overcome their enemies sedendo: but the Romanists in our time think to make their enemies (as it were) their footstool caedendo, by dag and dagger, by powder-plots, and powder-shots, by fire, force, fury. Yet notwithstanding Christ is a Ruler, and his subjects are 
e Rom. 8.37.  more than Conquerors in the very midst of Antichristianism. For the beheading of Martyrs is like the 
f justin Mart. in dialog. cum Tryphon.  cutting of vines, the more they be cut, the more they prosper and fructify. The 
g Baro ius praefat. tom. 8. annal.  Church faith, as Paul, 2. Cor. 12.10. When I am weak, then am I strong. 
h Loc come. tit. de Luthero.  Martin Luther (assisted doubtless by Gods own spirit) so little regarded the bloody Papists in the quarrel of Christ's Gospel, as that he said peremptorily, Contemptus est à me Romanus furor & fervour. And therefore being advised by some good friends, that he would not adventure himself to be present at the meeting of the German Princes at Worms: he did answer them in this wise: For as much as I am sent-for, I am resolved and certainly determined to enter Worms, in the name of our Lord jesus Christ, although I knew there were so many devils to resist me, as there are tiles to cover all the houses in Worms: Fox Martyr. fol. 776. And B. 
i Mr. Fox in his martyrdom.  Latymer being brought to the stake, was so well assured, that Christ even by his weakness should rule in the midst of his enemies, as that upon the kindling of the first faggot, he said to his fellow martyr, Bishop Ridley: Courage brother Ridley, we shall (by God's grace) this day light such a candle in England, as I hope shall never be put out again.  
In the day of thy power, shall the people offer thee free-will offerings] Christ (by the preaching of his word) subdueth unto himself a good and a great people. Good, They shall offer thee free-will offerings with an holy worship. Great, The dew of thy birth is of the womb of the morning. In the days of thy power, 
k Caluin.  that is, in the days of thy solemn assemblies, in the days of thy 
l Tremellius.  Gospel, until thou shalt overcome thine enemies with the 
m 2. Thess. 2.8.  spirit of thy mouth, and abolish them with the brightness of thy coming: thy people shall offer free-will offerings unto thee, 
n Melanct. Mollerus. Tileman.  not enforced by law, but coming out of love: not out of fashion or faction, but in pure devotion and cheerful obedience. They shall appear before thee with an holy worship, or as our new translation, in the beauties of holiness: that is, in thy 
o Tremel. Wilcox.  Temple, which is a glorious Sanctuary, Psal. 29.2. 
p Agellius.  Or in a holiness equalling the holiness of thy Sanctuary; for good Christians are the temples of God, 1. Cor. 3.16. Or by beauties of holiness, he meaneth happily the 
q Tileman. Melancthon. Mollerus.  Priest's garment, insinuating, that Christ's elect people should be named 
r Esay 61.6.  the Priests of the Lord, a chosen generation, a royal Priesthood, an holy nation, a peculiar people, showing forth the virtues of him, that hath called them out of darkness into marvelous light, 1. Pet. 2.9. The sum of all is, that the subjects of his kingdom shall appear before him in 
s Genebrard.  all kind of sanctity, 
t Bellarm.  resplendent in holiness, and shining in good works as lights in the world, Philip. 2.15.  
If all Christ's people then offer him free-will offerings with an holy worship, he will not abide such as are hypocrites, who serve the truth only to serve their turn, 
u Psal. 50.16.  taking his covenant in their mouth, & yet hate to be reform. 
x Bradford in a letter to the City of London.  To the petition (let thy kingdom come) we must adjoin thy will be done, done on earth, as it is in heaven. He will (as S. 
y Apoc. 3.16.  john telleth us) spew such out of his mouth as are neither hot nor cold, mongrels in religion, 
z 1. Kings 18.21.  halting between God and Baal, having (as the 
a Hosea 10.2.  Prophet speaks) a divided heart, an heart and an heart, like the 
b Aul. Gellius Noct. attic. lib. 16. cap 15.  Hares in Bisaltia, or the Partridges in Paphlagonia. 
c Bradford in a letter to Dr. Hill Physician.  The way of Christ is so strait, that it will suffer no reeling to this side, or that side: if any halt in it, he is like to fall off the bridge into the pit of eternal perdition. The Lord (for our example) hath inflicted heavy judgements in all ages, upon such as have not uprightly walked, but halted before him: I will only remember one, which happened upon 
d Fox Mart. fol. 1911.  Castellanus, who (having first enriched himself by the Gospel, and afterward forsaking the pure doctrine thereof, and turning again to his popish vomit, so that he persecuted the Christians in Orleans) by the hand of God was strike in his body with a grievous sickness, unknown to the Physicians, the one half of his body burning as hot as fire, and the other being so cold as Ice, and so miserably crying and lamenting ended his life.  
The dew of thy birth is of the womb of the morning] A very difficult place, diversly construed, either of Christ himself, or of his gifts, or of his people. First of Christ himself, and that in respect of his Godhead, and of his Manhood. Of his 
e Chrysost. Hierome. Augustine. Euthym. in loc. Idem Ambrose de fide lib. 1. cap. 6. & Euseb. hist. lib. 1. cap. 4.  Godhead, that the Father saith unto him, of the womb (that is, of mine own essence) before the early morning (that is, before the world was) thou hast the dew of thy youth, or birth; noting his eternal generation before all worlds, as is showed Prou. 8.22.23.24.25. And according to this sense the Septuagint Interpreters have translated, of the womb before the morning star begat I thee. If it be meant of his Manhood, it may be 
f See Tertull. lib. 5. cont. Mar. & justin. dialog. cum Tryphon. Galat de arcanis, lib. 3. cap. 17. Melanct. in loc.  thus expounded, of the womb of the dark morning, or Virgin, thou hast the dew of thy birth. If we will understand it of his 
g See Steuchus & Mollerus in loc.  gifts and grace, the plentiful and abundant dew of thy gifts and gladness above thy fellows, was in thee from the very womb. But because David in this verse speaks neither of the person, nor of the gifts of the Messiah, but of his subjects, I side with 
h Bucer. calvin. Mollerus. Tileman. Geneva gloss. Strigellius. Tremellius.  our Divines, who read and interpret it after this sort, thy youth, or new-born people, shall be to thee at the morning. By the preaching of thy word, thou shalt bring forth a people not only good, but also great, whose increase shall be so plentiful and wonderful as the drops of the morning dew. For as the dew, that secretly falls from heaven abundantly, covereth and refresheth all the earth: so thy word, by the secret operation of the holy spirit, 
i Deut. 32.2.  stilling as the dew, and as the shower upon the herbs, is that 
k 1. Pet. 1.23.  immortal seed, by which an incredible number of children are begotten unto God, overspreading the face of the whole world, according to that of S. 
l john 1.12.  john, To them he gave power to be the sons of God, even to them that believe in his name, which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. This exposition I take to be most agreeable to the drift of our text, and to the words of our translation.  

m Buchanan Paraphras. in loc.  Non roris imber ante lucem argenteis tot vest it arua gemmulis,  
Quàm multa cunctis gentium de finibus ad te propago confluet.  
The Lord swore and will not repent] Men (as Paul teacheth, Heb. 6.) swear by him that is greater than themselves: but almighty God, as having none greater to swear by, swore by himself to father Abraham, Genes. 22.16. By myself have I sworn (saith the Lord) because thou hast done this thing, and hast not spared thine only son, therefore will I surely bless thee, & will greatly multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore, and thy seed shall possess the gate of his enemies, and in thy seed all the nations of the earth shall be blessed. This oath is repeated and renewed again unto Isaac, Genes. 26.3. The Lord appeared unto him, and said, I will perform the oath which I swore unto Abraham thy father. And the servants and Saints of God ever highly reverenced and esteemed this oath. He (saith our 
n Psal. 105, 8.  Prophet) is the Lord our God, he hath always been mindful of his covenant and promise, that he made to a thousand generations, even the covenant that he made with Abraham, and the oath that he swore to Isaac. And jerem. 11.4. Thus saith the Lord, ye shall be my people, and I will be your God, that I may confirm the oath, which I have sworn unto your fathers. And Zacharias in his hymn, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, etc. As he spoke by the mouth of his holy Prophets ever since the world began, etc. performing that oath, which he swore to our forefather Abraham.  
It was in the Lord great mercy to give his word, that he would in the fullness of time send his Son for the redemption of the world, saying, The seed of the woman shall break the Serpent's head: but it was assuredly greater mercy to swear by his 
o Psal. 89.34.  holiness, that he would perform this promise. God is truth, and we have good cause to believe him upon his word, who made us and all things else by his 
p Psal. 33.9.  word: but yet for our better assurance, being desirous more abundantly to show unto the heirs of promise the stableness of his counsel, bound himself with an oath, that by two immutable things, in which it was impossible for him to lie, we might have strong consolation. Heb. 6.18.  
These two things are his word, and oath. His word is true, Psal. 33.4. I (quoth the Lord) 
q Ezech. 37.14.  have spoken it, and I will perform it, 
r Numb. 23.19.  God is not as man, that he should lie; neither as the son of man, that he should repent: hath he said, and shall he not do it? and hath he spoken, and shall he not accomplish it? 
s Luk. 21.33. Mat. 5.18.  Heaven and earth shall pass away, but not one jot of his word shall pass away, till all things be fulfilled. And if his bare word be thus immutable, than his 
* Quoad nos.  oath much more, which among men is an end of all strife, Heb. 6.16. Behold then here the goodness of the Father of mercies, and God of comfort, who for our sake did not only say, but also swear, that Christ is our Priest for ever. Happy men are they who believe this promise, for that is 
t joh. 17.3.  eternal life: but accursed are such as 
u Heb. 2.3.  neglect so great salvation. He that believes not God, maketh him a liar (saith Saint 
x 1. Epist. 5.10.  john): Nay, seeing God hath bound his word with an oath, he that believes not this record concerning his Son, doth accuse God of perjury. This aught to comfort us in all our temptations, at the hour of death, and in the day of judgement. For albeit we have sinned against heaven, and against earth; against God in heaven, against our brethren on earth: although our sins are great for their number, and grievous for their nature; yet let us go 
y Heb. 4.16.  boldly to the throne of grace, that we may receive mercy. For as much as we have such an high Priest, as is touched with a feeling of our infirmities, and saith, 
z Mat. 9.13.  I am not come to call the righteous to repentance, but sinners, and sweareth, 
a Ezech. 33.11.  as I live, I desire not the death of a sinner; let not any despair, 
b Ferus postil. ser. 5. in. Dom. septuages.  though he have denied Christ, as Peter; and betrayed Christ, as judas; and crucified Christ, as Pilate.  
And will not repent] The passions of men are ascribed to God, secundum effectum, (as 
c 1. part. quaest. 21. art. 3.  Aquine speaks) but not secundum affectum. And so the Scripture speaking 
d Rom. 6.19.  grossly to man's understanding, saith, that the spirit is 
e Ephes. 4.30.  grieved, & that the Lord 
f Gen. 6.6.  repent he had made man, and 
g 1. Sam. 15.11.  Saul King; and jonah 3.10. God repent of the evil that he had said that he would do to Nineveh. The Lord in his secret counsel, is yesterday, and to day, and the same also for ever, Heb. 13.8. But unto us men (in his revealed word) he seems to put on affections of anger and grief, 
h Placid. parmen.  behaving himself as one who reputes and grieves. Again, God speaks in his revealed word, sometimes conditionally, sometimes absolutely. His sentence concerning the destruction of Nineveh, was only conditional, if they did not repent; according to that of the 
i Psal. 7.13.  Psalmist, If a man will not turn, than he will whet his sword. And therefore when the Lord saw the works of the men of Nineveh, that they turned from their evil ways, he turned away his wrath from them. Et sic Deus (as one pithily) non vertitur, sed avertitur orationibus nostris. But when Almighty God speaks absolutely, thou are my son, and as in our text categorically, thou art a Priest for ever, etc. he will not repent, nor 
k Psal. 89.34.  alter the thing which is gone out of his mouth. See S. Augustine de diversis quast ad Simplicium lib. 2. quaest. 2. Rupert. Caluin in caput 3. jonae. Augustin. D. Incognit. Bellarmin & alios in loc.  
Thou art a Priest for ever] The Lord teacheth us how we should swear, by precept, and pattern. By precept, jerem. 4.2. Thou shalt swear in truth, in judgement, and in righteousness. Where 
l Hierom. in loc. & Thomas 22●. quaest. 89. art. 3.  Divines observe, that these three virtues ought to be the companions of all our oaths. judgement forbids all rash & idle swearing; truth, all lying and false swearing; righteousness, all blasphemous and ungodly swearing by the creatures. God, (according to this precept) sweareth himself here; he swears in righteousness, as swearing by himself, being both omnipotent, and omni-scient: in truth, for that he will not repent: in judgement, saying to his Son, thou art a Priest for ever. 
m Agelsius in loc.  When he spoke before of Christ's kingdom, he said only, sit thou at my right hand: but now treating of Christ's Priesthood, he swears: 
n Caluin in loc.  insinuating that the priesthood of Christ is of exceeding great consequence; for the Lord (instructing us how we may swear by his own example) swears not in any trifling case, but for the confirmation of a serious and necessary truth of a most high nature.  
Let us examine therefore how Christ is a Priest for over. An high Priest (as the 
o Heb. 5.1.  Scripture defineth) is a person called of God from among men, that he may offer both gifts and sacrifices unto God for the sins of men. Such an high Priest is Christ, immediately called of God, in that he said, thou art a Priest, and he gave himself for us, to be both an 
p See epist. 3. Sund, in Lent.  offering, and a sacrifice of a sweet smelling savour to God, Ephes. 5.2. 
q 1. joh. 2.2.  He is the reconcillation for our sins, and as an advocate with the Father in the Court of heaven, ever pleading the merit of his oblation and obedience, the sole mediator between God and man. 1. Tim. 2.5. and he is a Priest for ever, because with one offering he consecrated for ever, them that are sanctified, Heb. 10.14. The powerful operation of his passion endureth for ever, being the 
r Apoc. 13.8.  Lamb slain from the beginning of the world, and bleeding (as it were) to the world's end. Saint Paul in his Epistle to the Hebrews, hath unfolded this part of our text so fully, that (as 
s In loc.  Hierome speaks) it is superfluous to bring an after (or other) interpretation. I will here rest only in his Commentatarie, consisting of two points especially: the 

1. Showing the difference between the Priesthood of Aaron, and Christ.  
2. Describing the resemblance between the Priesthood of Christ, and Melchisedech.    
1. The Priesthood of Aaron, with all the sacrifices and ceremonies belonging thereunto, was nothing else but a type of things to come: the 
t Heb. 9  tabernacles and holy places, were figures of the true Sanctuary; the divers washings, and other carnal rites, were similitudes of heavenly things. In a word, the whole Law had the shadow of good things to come, but not the very substance of the things, Hebr. 10.1. But Christ is the 
u Coloss. 2.17.  body of the shadow, and his Priesthood the truth of Aaron's type. joh. 1.17. The Law was given by Moses, but grace and truth came by jesus Christ, as being our only Priest appeasing the wrath of God, and taking away the sins of the world; for 
x Act. 4.12.  among men there is given no other name under heaven, whereby we must be saved. And therefore the holy Fathers in their kill of beasts, and sprinkling of blood, had ever an eye to the sheadding of Christ's blood on the Cross, believing that his blood should 
y 1. joh. 1.7.  cleanse them from all their sins, and 
z Heb. 9.12.13.  not the blood of goats, and calves, and bulls. And the Prophets in their Sermons usually tax their hypocrisy, who neglecting spiritual devotions, and faith in Christ, only rested and trusted in outward oblations. 
a Esay 1.11.  What have I to do with the multitude of your sacrifices (saith the Lord) I am full of the  offerings of lambs, and of the fat of fed beasts, I desire not the blood of bullocks, nor of lambs, nor of goats, incense is an abomination unto me, my soul hateth your new moons, and your appointed feasts, all of them are a burden unto me, & I am weary to bear them, And Mich. 6.7. Will the Lord be pleased with thousands of Rams, or with ten thousand rivers of oil? 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 kingdom of Israel were distinct offices and incompetible; the Priest under the law might not encroach upon the royalties of the King, nor the King execute the Priest's office: for when 
b 2. Chro. 26.16.  Vzziah the King went into the Temple of the Lord to burn incense; the Priests of the Lord withstood him, and said unto him, It appertaineth not unto thee (Vzziah) to burn incense unto the Lord, but to the Priests, the sons of Aaron, consecrated to this office. Go forth of the Sanctuary, for thou hast transgressed: and Vzziah the King was a leper unto the day of his death. But Christ is both a Priest, and a Prince, the Sceptre and the Mitre meet together in him.  
3. Aaron, Eleazar, and 
c Levit. 16.  every high Priest under the Law, did enter into the holy place by the blood of goats and calves, which he did offer for himself, and for the sins of the people. But Christ our Priest, entered into the most holy place by his own blood, and obtained eternal redemption for us, Heb. 9.12. He 
d Galath. 1.4.  gave himself for our sins, that he might deliver us from this present evil world. It was impossible, that the blood of bulls and goats should take away sins, Heb. 10.4. He therefore did 
e Ephes. 5.2.  offer his own body, redeeming his Church even with his own 
f 1. Pet. 1.19.  precious blood.  
4. Aaron was anointed with an 
g Levit. 8.12. Psal. 133.2.  oil made of pleasant spices and balsam: but God hath anointed Christ with oil of gladness, Psal. 45.8. The spirit of the Lord (quoth 
h Luk. 4.18.21.  he) hath anointed me, that I should preach the Gospel unto the poor, and hath sent me, that I should heal the broken hearted, etc.  
5. Aaron, and every high-Priest of the jews, offered up sacrifice, 
i Levit. 16.6. Heb. 7.27.  first for his own sins, and then for the people. But Christ as being holy, blameless, undefiled, Hebr. 7.26. who knew no sin, 2. Cor. 5.21. who did 
k Esay 53.9.  no wickedness, neither was any deceit in his mouth, offered up himself only for our sins; he was wounded for our transgressions, he was broken for our iniquities, he carried our sorrows, and with his stripes are we healed.  
6. Aaron and his successors were Priests of the jews, and tied only to the Temple of 
l Deut. 12.11. john 4.20.  Jerusalem: but Christ is for all persons, and all places, at all times, a Priest for ever, an universal Bishop of our souls, as he told the woman of 
m john 4.21.  Samaria, the hour cometh, and is now, when ye shall neither in this mountain, nor at Jerusalem worship the Father; but the true worshippers shall every where worship him in spirit and truth.  
7. Aaron, and other Priests under the Law, were made without swearing of an oath; but Christ is made by an oath, by him that said unto him, the Lord hath sworn, and will not repent, thou art a Priest for ever, after the order of Melchisedech, Heb. 7.20.21.  
8. Aaron's Priesthood was temporary, but the Priesthood of Christ is for ever. Eleazar succeeded Aaron, and Phineas Eleazar, and so downward: for among the 
n Heb. 7.23.  jews many were made Priests, because they could not endure by reason of death: but Christ, because he endureth for ever, hath an everlasting Priesthood. The jews have now 
o Song of the three Children. vers. 38.  neither Prince, nor Prophet, nor  offering, nor sacrifice, nor oblation, nor incense, for the Lord repent, 
p Bellarmin. de cullu sanct. cap. 10. §. secundo. respondet.  that is, changed Aaron's Priesthood: but Christ (as our text hath it) is consecrated by God the Father a Priest for ever. None can succeed him, he will not give 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 unto Peter, and Peter the successor unto Christ, in his Priesthood. So they prate, print, and paint in their 
r In fine Chron. Marian. Scot & Mart. Polon.  Catalogues of the Roman Bishops.  
I will not dispute this point after Paul, Hebr. 7.25. concluding peremptorily that Christ, and only Christ is able perfectly to save them, that come unto God by him, seeing he liveth ever to lake intercession for them, 
s Fox Martyr. fol. 1027.  as that learned man and martyr, john Lambert, in his greatest agony, none but Christ, none but Christ. All the Peter, and Peers, and Popes in the world, which ever have been, are, and shall be, cannot sacrifice so much as may satisfy God for the sin of one poor soul. Christ alone is our Priest for ever, at whose right hand, God the Father standeth assistant, to 
t Genebrard in loc.  perform whatsoever he hath either said or sworn to him, even to the confusion of Kings, and all other great enemies in the day of his wrath.  
And surely this clause, for ever, (as that holy Martyr of God 
u Fox Mart. pag. 1271.  john Bradford, observed) evidently shows that the Popish Mass is a most injurious enemy to Christ, in respect of his Priesthood and sacrifice. The Priesthood of Christ is an everlasting Priesthood, and such a function as cannot go to another: but the Mass doth utterly put him out of place, as though he were dead for ever, and so God were a liar, who said he should live for ever. Again, it is a pernicious enemy to his sacrifice, for, to reiterate a thing once done for the full accomplishing of the end, wherefore it was begun, declareth imperfection of the same thing before; but the mass-priests reiterate the sacrifice of Christ once done, for the end wherefore it was begun (that is, for propitiation and remission, à poena & culpa) ergo, the mass-priests make Christ's oblation imperfect, and deny that the virtue thereof endures for ever. See Epistle Sun. 5. in Lent.  
I come now to the parallel of David, showing the resemblance between 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 Psalm, to be both a King and a Priest, the King of Salem, that is, of 
x Galat. 4.26.  Jerusalem above, Gods own City, which is the mother of us all. And the Priest of the most high God, in giving himself for us both an offering and a sacrifice of a sweet smelling savour to God. In old time before the Law, the kingdom & Priesthood appertained by birthright unto the eldest son: for so 
y Hierom. quaest. sen. tradit. Haebraic. in Gen. tom. 3. fol. 226. Dio. Carthus. Em. Sa, Vatablus in Gen. 49. & Tileman in loc.  Divines have gathered out of the words of jacob unto Reuben, Genes. 49.3. Reuben, thou art my first borne, my might, and the beginning of my strength, the excellency of dignity, and excellency of power, that is, primus in regno, & primus in sacerdotio. But these two functions were severed under the Law, the kingdom being conferred upon juda, the Priesthood upon Levi. So that Christ our Priest and Prince conjoining both again in his own person, abrogated the form and frame of Moses Commonweal.  
2. Melchisedech is by interpretation King of righteousness: so Christ is not only righteous in himself, judging his folk righteously, Psal. 67.4. righteous in all his ways, and holy in all his works, Psal. 145.17. but also making us just and holy before God, 
z jeremy 23.6.  The Lord our righteousness, 
a 1. Cor. 1.30.  made unto us wisdom, and righteousness, and sanctification, and redemption.  
3. Melchisedech is King of Salem, that is, King of peace: so Christ is the 
b Esay 9.6.  Prince of peace, 
c Ephes. 2.16.  reconciling us unto God, and God unto us, preaching peace to the Gentiles, who were strangers a far off; and unto the jews, who were Citizens in the Commonwealth of Israel, and so breaking down the stop of the partition wall, hath made of both, one. For it pleased the Father that in him all fullness should dwell, and by him to reconcile all things unto himself; and to set at peace, through the blood of his Cross, both the things in earth, and the things in heaven, Coloss. 1.19.20. And here note, 
d Lombard. Aquin. Anselm in Heb. 7  that Christ is first a King of righteousness, and then a King of peace; for he giveth us first righteousness, and then peace. So Paul expressly, Rom. 5.1. Being justified by faith, we have peace toward God, through our Lord jesus Christ.  
4. Melchisedech is said to be without father, and without mother; 
e Theophylact. Primasius in Heb. 7. & Chrysost. in loc.  not that he was in deed so, but for that the Scripture concealeth his genealogy: so Christ 
f Hierome. Agellius in loc.  as man was without father, and as God without mother. Nay Christ as God was without kindred, having neither beginning of his days, neither end of life, being Alpha and Omega, the first and the last, Apocal. 1.11. No God before him, or after him, Esay 43.10.  
5. Melchisedech blessed Abraham, and received tithes of him, and so consequently was greater than Abraham▪ because without all contradiction the lesser is blessed of the better. And so Christ is greater than Abraham, as blessing him that had the promises. 
g John 8.56.  Abraham rejoiced to see my day (saith our Saviour) and he saw it, and was glad.  
6. Melchisedech refreshed Abraham and his army, returning from the slaughter of the Kings, with 
h Gen. 14.18.  bread and wine: so Christ feedeth and cherisheth his soldiers, fight under his banner against the world, the flesh and the devil, even with his own 
i john 6.55.  flesh and blood, represented in his holy Supper by 
k Matth. 26.26.  bread and wine. Melchisedech gave bread and wine to Abraham, he did not offer it up unto God, as the 
l Apud Chemnit. exam. Con. Trident. part. 2. pag. 171.  Latin Fathers usually read, protulit non obtulit. And therefore the 
m Caluin in loc.  Papists abuse this place, when in the Mass they offer up the bread unto God, which is to be communicated unto men. Christ's Supper was ordained to be received of us, in the memorial of his death, for the confirmation of our faith, that his body was broken for us, and his blood shed for our sins; 
n Bradfords' letter to his mother apud Fox, Mart. fol. 1476.  but in the Mass there is no receiving, because the Priest keepeth all to himself alone. Christ saith, Take, eat: but the Priest, gape, peep. The mass-priests are gross lurchers at the Lords table; for first they take away the wine from the laity, which is contrary to Christ's own voice, Drink ye all of this. And as for the bread, they give it not in every Mass to the people, but only at certain times in the year, and then also not so 
o A monument hereof in the Church at Stelft a Burg in Germany, about 20. miles from Jnsprucke.  great an host or cake as themselves eat, and that without either breaking on their part, or touching of the people. So their Masses upon the point are Massacres of Christ, a new kill and sacrificing of him again, so much as lieth in their power.  
He shall judge among the Heathen, he shall fill the places with the dead bodies] 
p Theodoret. Euthym. Turrecremat,  Some construe this of Christ's judgement on the last day; for we believe that he shall come again to judge the quick and the dead, he shall in that day of his wrath fill the pits of hell with the bodies of the 
q Bellarmine.  reprobate, and smite in sunder the heads of all such as have lifted up their heads against him. 
r calvin. Tileman. Tremellius.  Other have better expounded this of his present judgement in protecting his followers, and in punishing his foes: for Christ is described here by the Prophet as a valiant conqueror over his enemies. He shall rule not among the jews only, but among the Heathen also, 
s Psal. 96.13.  judging the world with righteousness, and the people with his truth. He shall fill all places with the bodies of his adversaries being dead, and smite in sunder, with his power and might, the heads, even Kings, and other chief governors of his enemies. 
t In loc.  Augustine doth interpret this in the better part, glozing it thus: Implere ruinas, est aedisicare quod cecidit: & conquassare capita, humiliare superbos ad salutem per contritionem,  
He shall drink of the brook in the way] This may have a double construction. Either thus, he, that is, the Messiah, shall drink of the brook which shall be made of the blood of his foes: 
u Bucer. Mollerus. Vatablus.  as if he should have said, There shall be so much blood shed, that the Conqueror may drink (as it were) of a river of blood, in the way as he pursueth his enemies. The like phrase we find, Numb. 23.24. 
x Caluin. Tremel.  Or else it is a similitude taken from puissant and mighty Captains, who eagerly pursuing their enemies, stay not upon dainties or pleasures, but content themselves with floods and brooks which they find in their passages, as they follow the chase. And therefore he shall lift up his head, as having a full victory to his advancement and exceeding glory: for so this manner of speech is used, Gen. 40.13.20.   
PSALM 132. 
Lord remember David, and all his troubles, etc.  
THis hymn consists of two parts: a 

Prayer, for the Prince, Priests, & people, with a commemoration of their zeal to God's holy worship and service, from the 1. to the 11. verse.  
Promise, made by God particularly to David and his seed, as also generally to the whole Church, as the ground of the prayer, from vers. 11. to the Psalms end.    
The penner of this Psalm prays for the 
y Bucer. Wilcox.  King first as the chief, Lord remember David. And then afterward for his state, both 
z Luther. Mollerus. Strigellius.  Ecclesiastical and Civil, the Church and Commonweal. The Church, Arise O Lord into thy resting place, that is, thy Temple, let thy Priests be clothed with righteousness. The 
a Tileman.  Commonweal, Let thy Saints sing with joyfulness, etc. The which is answerable to the Suffrages in our Liturgy, Endue thy Ministers with righteousness, and make thy chosen people joyful. And happily the Church of England aimed at this Prayers, order, in the composition of the Litany; where praying more particularly, we beseech God in the first place to bless our most gracious King and governor. In the next, to bless the whole Clergy, Bishops, Pastors, and Ministers: and then all degrees of the Laity, superiors, as the Counsel, Nobility, Magistrates: and inferiors, all the people.  
Satan is called by 
b john 8.44.  Christ, a liar, and a murderer from the beginning, ever busily labouring to destroy both our soul with untruths, and our bodies with murders. 
c Luther in loc.  Against these two policies and kingdoms of the Devil, almighty God hath erected other two kingdoms, the politic state to fight against murders: and the Priesthood to fight against false doctrine and heresies. So that David, and all other Kings in governing the Commonwealth, aught to perform their best endeavours, that their subjects may lead a 
d 2. Tim. 2.2.  quiet and a godly life. Quiet, as being free from mutinies and murders: godly, as being free from heresies and lies. And these two kingdoms, although they be far unlike, are so joined together, that the one cannot stand without the other. For where politic peace is wanting, there piety cannot be maintained without great danger: and where the word of God is wanting, there can be no sound and secure peace. Policy serveth the Church, and the Church preserveth policy. The Priests and Preachers are said in the 17. verse of this Psalm, to be decked with salvation, that is, the ministration of the word, whereby they 
e 1. Tim. 4.16.  save themselves, and those that hear them. And in this respect called 
f Caluin. Ribera. Vatablus in Obad.  saviours, Obadiah 21. as being helpers and labourers together with God, who saveth, 1. Cor. 3.9.  
But that part of this Hymn concerning the promise, concerneth our present feast especially. The Lord hath made a faithful oath unto David, etc. The Papists (in the first verse, Lord remember David with all his afflictions; and in the tenth verse, for thy servant David's sake, turn not away the presence of thine anointed) dream that Solomon and the people did pray to God, that he would hear them at David's intercession, and for his merits; and thereupon establish invocation of Saints, and praying to the dead. But our 
g Luther. Mollerus. Caluin. Tileman. Strigellius.  Divines answer, that David is not here to be taken absolutely for his person only: but as having the covenant, and clothed (as it were) with the promises of God. For David never entreated God to be heard for his own merits, but on the contrary crieth, 
h Psal. 143.2.  Enter not into judgement with thy servant, for in thy sight shall no man living be justified. Neither did the Church here desire to be heard for David's sake, but for the promise made to David. And their meaning is briefly this, O Lord God we pray unto thee for the kingdom, not counting ourselves in any sort worthy that we should be heard: but (as 
i Dan. 9.18.  Daniel speaks) we present our supplications before thee, trusting in thy great and tender mercies, and in that thou hast promised to David, to wit, that our kingdom shall endure for ever. So Moses prayed, 
k Bxod. 32.13. Deut. 9.27.  Remember Abraham, Isaac, and Israel thy servants, to whom thou sworest by thine own self. He doth not invocate Abraham, Isaac, and jacob, as the Papists imagine fond: but he doth allege God's holy covenant made to them, as touching their seed and posterity. For how could God be put in mind of these promises better, then by reciting those persons to whom God hath made them? Here then is a notable precedent for us, that when we pray, we should appear before the seat of God as wretched and miserable sinners, not trusting upon our own merit, but clothed (as you would say) with his mercy; not as he who bragged, 
l Luke 18.12.  I fast twice in the week, I give tithe of all that ever I possess: but as he who said, Lord remember thy promises; for the promises of God are nothing else, but mercies and compassions offered freely unto us in Christ.  
Faith is necessarily required in prayer, (for 
m Rom. 10.14.  how shall any call on him, in whom they have not believed?) and faith is grounded ever upon the sure promises of God, who saith, 
n Exod. 20.5.  I am the Lord thy God, and so loved the world, that he gave his 
o john 3.16.  only begotten son, in 
p Matth. 3.17.  whom he is well pleased. If then he giveth himself to be our own, and his son to be our own, how shall he not with himself and his son 
q Rom. 8.32.  give us all things also? Verily, verily, (saith our blessed Saviour, that ever spoke verity) whatsoever ye shall ask the Father in my name, he will give it you, joh. 16.23. These things ought to be taught diligently, because Gods holy promises are the 
r Luther in loc.  chief part of the Scripture, the true bosom and womb wherein the Church is carried, and all her children the faithful.  
Now the promise mentioned here touching the seed of David, is categorical and absolute, so far forth as it concerns Christ, of the fruit of thy body will I set upon thy seat for evermore. But as it concerns other of David's house, 
s Placidus. Luther. Mollerus. Genebrard.  hypothetical and conditional, if thy children will keep my covenant, etc. In that which is promised and prophesied touching Christ, observe 

The Manner of the promise, the Lord hath made a faithful oath unto David, and he shall not shrink from it, vers. 11.  
The matter of the promise, 

1. That the Messiah is to be borne of David's seed, of the fruit of thy body.  
2. That the Messiah is to sit on David's seat, shall I set upon thy seat.      
The Lord hath made a faithful oath] Men use to swear by him, that is greater than themselves, Hebr. 6.16. that is, by God; and that for 
t Caluin. & Ma●lorat. in Heb. 6.16.  three causes especially. 1. Because God is greater than themselves in credit. 2. Greater than themselves in knowledge. 3. Greater than themselves in power. Men by sin have lost their credit, and therefore do they pawn the credit of God, which is truth itself; and in cases of necessity, for want of other sufficient proof, God is content to pledge his truth for honest men, who mean well. All men are by nature 
u Psal. 116.10. & Psalm. 62.9.  liars, and 
x Mark. 10.18.  only God is good and true, wherefore men use to swear 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 swear in things apparent, is to take the name of God in vain. But God alone is the searcher of the 
z 2. Chron. 6.30.  heart and 
a Psalm 7.10.  reins; and therefore men use to swear by him, as greater in 
b See Thomas 22 a. quaest. 89. art. 1.  knowledge.  
3. If a man violate his oath and forswear himself, the wrong is done directly unto God, his truth is falsified, his witness abused, his name blasphemed, and therefore men swear 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 Majesty.  
But God as having none greater to swear by, swore by himself to father 
d Gen. 22.16.18.  Abraham, in thy seed all the nations of the earth shall be blessed. This oath is renewed again to Isaac, Gen. 26.3. and repeated often unto David. 2. Sam. 7.12.13. and 1. Chron. 17.12. and 2. Chron. 6.16. and remembered also by the Prophets, Esay 55.3. Psalm. 89.34. It was in him exceeding rich mercy, to give his bare word, that he would in the fullness of time, give his only begotten Son for the redemption of the world, saying, the seed of the woman shall break the serpent's head: but it was undoubtedly greater mercy, for his servants better assurance, to bind his promise with a faithful oath, swearing by his holiness that he will not shrink from it. See my notes upon Psalm. 110. vers. 4.  
Of thy fruit of thy body] Saint Peter expounds this of Christ, Act. 2.30. for according to the flesh he was the seed and son of David. 
e Lib. 3. cap. 27.  Irenaeus, and 
f In loc.  Augustine, and 
g Hugo in loc.  other Doctors note, that it is according to the Hebrew de fructu ventris, of the fruit of thy belly: not the fructu femoris aut renum. Because thy promised seed is the seed of the woman, Genes. 3.15. made of a woman, Gal. 4.4. having 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 David's house, it may be said that her son was the fruit of David's body. For proof whereof, it is said that 
h Gen. 47.29.  joseph put his hand under jacobs' thigh, and the servant of 
i Gen. 24.2.  Abraham under the thigh of his master, because (saith 
k De Abra. Patriar. lib. 1. cap. 9  Ambrose) Christ our blessed Saviour, was to proceed out of the loins of Abraham, Isaac, and jacob. For as Christians taking an oath in our time, lay their hands upon some part of that sacred book wherein Christ is revealed: so the Fathers in old time put their hands under the thighs of those patriarchs, of whom Christ was then to come. Moreover, Sons are called the fruit of the father's venture, as well as of the mothers; according to that of David; 2. Sam. 16.11. Behold my son which came out of mine own bowels, seeketh my life.  
Shall I set upon thy seat] You have heard, how Christ is the seed of David; now let us examine, how he sits on the seat of David. We read in the Gospel's history, that he 
l joh. 6.15.  hide himself in a mountain, when as the people would have made him a King, and that he professed openly before Pilate, 
m joh. 18.36.  my kingdom is not of this world. 
n D. Incognitus.  Answer is made, that by David's seat, is meant Jerusalem 
o Galath. 4.26.  above; not Jerusalem here below, mystical Jerusalem, and 
p Apoc. 21.2.  heavenly, not material and earthly. So the Lord, Psalm. 2.6. I have set my King upon mine holy hill of Zion, that is, I have made my begotten son ruler and head over the whole Church, of which Jerusalem is a figure. Zion, and the seat of David, are to be construed here typically, not topically. For Christ's high and holy kingdom is internal and spiritual, not exaernall and temporal. 
q Augustin. & Theophylact. in joan. 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 sceptre of his kingdom, he rules in the 
r Psal. 110.1.2.  midst of his enemies, and makes them all his footstool, converting such enemies as appertain to God's election, and confounding such enemies, as are the sons of perdition; his Gospel is unto the one, the 
s 2. Cor. 2.16  savour of life unto life; and to the other, the savour of death unto death. See my notes upon the 110. Psalm 2. and third verse.  

t See August. in tract. 115. in Joan.  As his kingdom is not of the world; so the faithful his voluntary subjects are not of the world, joh. 17.16. you were of the world (saith our Saviour to his followers) but I have chosen you out of the world, joh. 15.19. As his kingdom is spiritual, even so they be 
u Rom. 8.14.  led by the spirit in 
x joh. 2.27.  all things. And therefore when you come into God's house, to be made partakers of his holy word and Sacraments, open the doors of your ears, and gates of your hearts, that the 
y Psal. 24.7.  King of glory may come in, and so dwell in you, and reign in you for evermore. Behold, he standeth at the door and knocketh, Apoc. 3.20. Open and obey, that he may set up his kingdom in the parlour of thine heart. It is our daily prayer, thy kingdom come: the meaning whereof is briefly this, O heavenly father, let not Satan and sin reign in our souls, but rule thou by thy word and spirit, and so build in us the kingdom of grace, and hasten the kingdom of glory.  
The difference between our heavenly King, and earthly Princes is great. 1. Their dominions are limited, and the borders of their kingdoms bounded, their people numbered, & the time of their reign prescribed. But Christ hath 
z Mat. 28.18.  all power in heaven and earth, he shall sit upon the Throne of David for ever, and of his kingdom there is no end, Luk. 1.33.  
2. Other Kings have power only over our bodies and goods: but Christ's authority reacheth unto the soul. Their sword is material, able only to kill the body: but his sword is spiritual, proceeding out of his 
a Apoc. 1.16.  mouth, able to destroy 
b Mat. 10.28.  both soul and body in hell, entering thorough even unto the dividing asunder of the spirit, and of the joints, and the marrow, a discerner of the thoughts, and intents of the heart, Heb. 4.12.  
3. Other Kings derive their authority from him, Proverb. 8.15. By me King's reign, by me Princes rule; and stand accountable to him, he standeth in the congregation of Princes, and judgeth among gods, Psalm. 82.1.2. But who shall say to the Lord of Lords, Why dost thou so?  
4. Other Kings reward their favourites and followers, only with a few titles of honour, or with a few parcels of land, which are holden of them in fee-farm, frankalmoign, knights-service, etc. They make not their vassals heirs apparent to their kingdoms: but Christ our Lord maketh all his faithful servants no less than 
c Apoc. 1.6.  Kings, and 
d Rom. 8.17.  heirs of God, even heirs annexed with himself.  
If thy children will keep my covenant] Literally this may be construed of David's own children according to the flesh, 
e Mollerus.  who succeeded him in his Throne, 1072. years, until the Messiah, (borne of his posterity) constituted an everlasting kingdom without end. 
f Caluin.  According to this sense, the Lord saith, Ezech. 21.26. I will take away the Diadem, and take off the Crown, this shall be no more the same, I will overturn, overturn, overturn it, and it shall be no more until he come, whose right it is, and I will give it him. His promise here concerning Christ, is absolute, but his promise touching other of David's house, conditional: If thy Children keep my covenant, and my testimonies, that I shall learn them 
g 1. Chron. 28.9. . If thou seek the Lord (said David to his son Solomon) he will be found of thee; but if thou forsake him, he will cast thee off for ever. And therefore because David's posterity did not observe his law, but follow their own inventions; he made them (as we read in the Bible's history) captives of Captains, and gave their kingdom to another people: first unto the bloody Romans, and now to the barbarous Turks; and so Jerusalem heretofore 
h Lament. 1.1.  great among the Nations, and Princess among the Provinces, is made tributary; she dwelleth among the Heathen, and findeth no rest, among all her lovers she hath none to comfort her, all her friends have dealt unfaithfully with her, and are made her enemies.  
Mystically the 
i Arnobius. Cassiodorus. Hugo.  Doctors apply this unto the Children of Christ according to the spirit, I will set upon thy seat, that is, ordain Pastors and teachers, who shall sit in thy chair, 
k So that kind of Speech is used, 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 evermore. This was verified in the blessed Apostles, as being made Princes in all lands. Psalm. 45.17.  
In one word, 
m Hierome.  all true believers in Christ are the sons of God, and babes in Christ, and he hath (as 
n Ephes. 2.6.  Paul speaks) raised us up together, and made us sit together in heavenly places. His Charter is fair, Matth. 19.28. Verily I say unto you, that when the son of man shall sit in the Throne of his Majesty, ye which have followed me in the regeneration, shall also sit upon twelve Thrones, and judge the twelve tribes of Israel. And Apocal. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I overcome, and sit with my Father in his Throne.  
The 
o Luther in loc.  wicked abuse the promises of God, applying them unto themselves, which only belong to the true Church, the seed of David, according to the spirit. So the Papists abuse Christ's promise, for establishing of the Pope's tyranny, 
p Matth. 16.18.  the gates of hell shall not overcome it, and 
q Mat. 28.20.  I will be with you always till the world's end. Whence they conclude, that Peter's boat (though it may be sometimes in danger) shall never be drowned, and that the Pope (being the Church's head) cannot err. 
r Dr. Fulke in Matth. 16.18.  Whereas these promises concern only that Church which is built upon the Rock Christ, and continueth in Saint Peter's faith, observing all things our blessed Saviour commanded, as it is in our text, If thy children will keep my covenant and testimonies that I shall learn them. But if the Bishop and Church of Rome dispense with God's 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.  devils: how shall this, or any the like promise belong to them?  
So the wicked in a reprobate sense, who make their belly their god, and commit all uncleanness even with greediness, abuse these sweet texts, at what time soever a sinner, etc. and, Come to me all ye that are weary and laden, and I will ease you, etc. For this promise concerns only such as are laden, and feel the burden of their iniquity, having both a sight and a sense thereof, acknowledging that sin is a 
u Euthym. in Matth. 11.  labour in accomplishing, and a load when it is accomplished. It appertaineth only to such as repent, and that of all their sin, and that from the heart, and bottom of the heart.  
So the carnal Gospelers, in coming irreverently to the Lords Table, without any devotion, or due respect to that holy Sacrament, abuse the words of our blessed Saviour, This is my body. For (as the godly Martyr 
x In his last exam. apud. Fox, fol. 1463.  john Bradford well observed) the clause take, eat, is a precept; and the clause, this is my body, a promise, the bread and wine then are not unto any the body and blood of Christ, except they first eat and take, and none can take and eat, but by 
y Confess. Anglican. art. 28.  faith. A worthy receiver therefore beggeth of God both a pardon of his faults, and an increase of his faith. To conclude this point, in the law, the condition is, do this and live: in the Gospel, believe this and thou shalt be saved. He that neglects the precept, and yet will challenge the promise, deceiveth himself, he shall not rest on God's holy hill, and sit on his happy seat for evermore.   
PSALM. 2. 
Why do the Heathen so furiously rage together, etc.  
This Ode may be divided into 2. parts: the 

1. Describes the wickedness, and weakness of such as bandy themselves against the Lord, and against his anointed. 

Wickedness, furiously raging, standing up, and taking counsel together.  
Weakness, 

Implied in the word why?  
Expressed in the clause, Imagine a vain thing.      
2. Sets down Gods 

Might, for their destruction, if they will not amend their manners, and assuage their malice, vers. 4.5.6.7.8.9.  
Mercy, for their instruction, if they will once be so wise, as to learn his law, and to love his son, vers. 10.11.12.      
Why do the Heathen] By Heathen, are meant the Gentiles; by people, the jews; by Kings, the chief monarchs upon earth; and by Rulers, their 
z Bucer. Ro. Stephanus. Wilcox.  privy Counsellors of Estate. The Gentiles, as not having God's law, furiously rage together, like 
a Cassiodorus. Placidus. Tileman.  bruit beasts without understanding. The Greek word used by Saint Luke, Act. 4.25. doth import fierceness and pride, as of horses that neigh, and rush into the battle. The jews, albeit they had Gods holy word, imagined a vain thing, 
b Euthym.  because they were cunning rather in the sound, then in the sense thereof. The Kings, as men of might, stand up, and the rulers, as men of wit and policy, take counsel together. And so men of all countries, as well the jews, as the Gentiles, and of all conditions, as well Princes as people, bandy themselves against the Lord, & against his anointed.  
Now this may be construed 
c D. Jncognit. Caluin. Tremel.  either of David, or of the Messiah. Of the Lords Christ, or of the Lord Christ. David is the Lords Christ, as his anointed King over Israel, anointed thrice. First, in the midst of his brethren, 1. Sam. 1.16. afterward in Hebron, 2. Sam. 2. lastly, before all the tribes of Israel, 2. Sam. 5. and he may be called the son of God,  
As a 

Man, for all of us are the 
d Act. 17.28.  generation of God, it is be who made us, and not ourselves, Psal. 100.2.  
Great man, or King, for Princes are styled the 
e Psal. 82.6.  children of the most high.  
Good man, or regenerate, for every one that is new borne, is 
f 1. joh. 3.9.  borne of God, and adopted his son, and made his heir, Rom. 8.15.17.    
How the Heathen, that is, the Philistims, and other strange nations, furiously raged together against him: how the people, that is, the jews of saul's house imagined vainly to dethrone him: how the Captains stood up, and statesmen took counsel together, that they might break his bonds asunder, and cast away his cords from them: how the Lord that dwelleth in heaven laughed all his enemies to scorn, saying, yet have I set my King upon my holy hill of Zion: you may read in the second book of Samuel, from the 2. to the 10. chapter.  
But the blessed Apostles have construed this of Christ, Act. 4.24. O Lord, thou art the God, which hast made the heaven and the earth, and the sea, and all things that are in them. Which by the mouth of thy servant David hast said, why did the Gentiles rage, and the people imagine vain things? The Kings of the earth assembled, and the rulers came together against the Lord, and against his Christ. For doubtless against thine holy Son jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, gathered themselves together, to do whatsoever thy hand and thy counsel had determined before to be done. 
g Bellar. in loc.  First the Princes did plot, and afterward the people did act this insurrection. Herod the King sought to destroy Christ in his swaddling clouts, he was troubled at the birth of jesus, and all Jerusalem with him, Matth. 2.3. And the Rulers opposed Christ in the whole course of his life: so the text plainly, 
h joh. 7, 48.  Doth any of the Rulers, or of the pharisees believe in him? At his death all the Rulers Ecclesiastical and Civil accorded in one. The Gentiles, 
i Euthym.  that is the Roman soldiers, by Pilat's instigation, furiously raged together: and the people, that is the jews, by the counsel of the chief Priests & Elders, imagined a vain thing. Yea but how can it be said plurally that Kings assembled against Christ? Answer is made by 
k Placidus. Incognitus. Agellius.  some, that the plural is used here for the singular. Or by Kings is meant Herod and Pilate, for Herod is styled 
l Matth. 2.1.  King, and Pontius Pilate was a 
m Matth. 27.2.  Governor under the Roman Emperor, and these Viceroys had many petite 
n joh. 4.46. Matth. 9.18.  Rulers also subject to their command. Or by Kings is meant Herod signior, who stood up against Christ at his birth, Matth. 2. and Herod junior, who despised and mocked Christ at his death. Luk. 23.11.  
Or, as 
o In loc. Idem Euthym.  chrysostom, with Herod were joined the Devil, and Death, and sin. All which are Kings of the earth. The Devil is a King, 
p Ephes. 2.2.  ruling in the air, the 
q joh. 12.31.  Prince of this world, Luk. 11.18. If Satan be divided against himself, how shall his kingdom stand? And Death is a King, Rom. 5.14. Death reigned from Adam to Moses, etc. And Sin is a King too, Rom. 6.12. Let not sin reign in your mortal bodies, lest ye should obey the lust of it. All these Kings assembled and took counsel together against the Lord, and against his Christ. For as Christ consisted of human flesh and a reasonable soul: so likewise he had two sorts of enemies, one visible which assaulted his body, another invisible which assaulted his soul; spiritual wickednesses, Ephes. 6.12. Here we may behold and bewail the blindness of the jews in our time, who (notwithstanding their most ancient 
r See Galatin. de Arcanis, lib. 3. cap. 7. & Bellar. in loc.  Rabbins apply this our text to the true Messiah) expect him as yet to come.  
Lastly, for as much as Christ suffers in his 
s Acts 9.4.  members, and 
t 2. Tim. 3.12.  all that will live godly, that they may be made 
u Rom. 8.29.  like to his image, must of necessity suffer persecution; it may be construed of 
x Placidus. Bucer. Strigellius.  Christians as well as of Christ, against whom all the wicked angels, 
y Apoc. 7.1.  standing on the four corners of the earth, are combined in a bloody league. The Gentiles at this day furiously rage together, and the jews at this day still imagine vain things; at this day the Kings of the earth stand up, as the Turk, the Pope, the Spaniard, and all their cruel agents. In a word, all Atheists, all Anti-christs, all Hypocrites, all Worldlings hurtle together against the Lord & his anointed people. The true Church is a 
z Cant. 2.2.  lily among thorns, a few harmless 
a Luk. 10.3.  lambs in the midst of many ravenous wolves, on every side compassed about with such as say, Let us break their bonds asunder, and cast away their cords from us.  
1. We may learn from hence, 
b Wilcox.  not to depend upon the multitude for their number, because the people mutinously rage's together, and imagine vain things in their conventicles: nor upon the mighty for their countenance, because many Kings of the earth stand up, and Rulers take counsel together against the Lord and his Christ.  
2. We may know from hence, 
c Bucer.  whether we are the Lords anointed, or no. The 
d John 15.19.  world loveth his own; if then it hate Christ in us, it is an infallible sign, that we are good 
e 2. Tim. 2.3.  soldiers of the Lord, and not servants of the world. 
f Bradford apud Fox Mart. fol. 1490.  The way to heaven is to sail by hell; if you will embrace Christ in his robes, you must not think scorn of him in his rags; if you will sit at his table in his kingdom, you must first abide with him in his temptations; if you will drink of his cup of glory, forsake not his cup of ignominy. Can the head corner stone be rejected, and the other more base stones in God's building be set by? You are one of God's lively stones, and therefore be content to be hewn and snagged, that you may be made more meet to be joined to your fellows, suffering the snatches of Satan, and wounds of the world.  
3. From hence we may be well assured, that the sincere profession of the Gospel in reformed Churches, is the most incorrupt and pure religion, as being most opposite to the children of this world. The Mass (said holy 
g In a letter to his mother.  Bradford) doth not bite them, or make them to blush, as preaching. And therefore the 
h Apoc. 17.2.  Kings of the earth are drunken with the wine of the Babylonish whore's abominable fornication. In 
i Relation of religion. §. 13.  Rome the humour of every worldling is fitted, and each appetite may find what to feed on. The mother of whoredoms is content to tolerate jews, and other ungodly wretches of divers and adverse faiths in her Country, but she will not endure Lutherans. All things are lawful in great Babylon, excepting this only, to profess the Gospel after the manner of Protestants. It is reported by reverend 
k Martyr. fol. 860.  Fox, that certain Lawyers and Advocates in Province, maintained openly, that in a case of Lutheranism, the judges are not bound to observe either right or reason, order or ordinance, for they cannot err, whatsoever judgement they do give, so that it tend to the ruin and extirpation of such as are suspected Lutherans.  
Hitherto concerning the wickedness of such as oppose themselves against the Lord, and his anointed. I am now to speak of their weakness, implied in the word Why? 
l Steuchus. Genebrard.  for by this interrogation he doth admire their folly: non enim tam interrogantis, quàm deridentis, as a learned 
m Agellius.  expositor upon the place. 
n Chrysost. Placidus.  If they be derided as unwise, who shoot arrows at the Sun, and bark at the Moon; what errant fools are they who fight against God, dwelling in the heaven of heavens, above Sun and Moon, 
o Acts 4.24.  who made the heaven, and earth, and Sea, and all things that are therein? Alas, all flesh is as the 
p Esay 40 7.  grass that withereth, and God is a 
q Heb. 12.29.  consuming fire ready to burn this stubble. 
r Psal. 144.4.  Man is like a thing of nought, but God is almighty, measuring the waters in his fist, and meting heaven with his span, and weighing the mountains in scales, and the hills in a balance, Esay 40.12. Man is in the hands of God his maker, as the clay in the hands of the potter, jerem. 18.6. Now shall the thing form (saith 
s Rom. 11.20.  S. Paul) dispute with him who form it? or man imagine so vain a thing, as to stand up, and take counsel against his Creator? So that the Prophet here speaks as the 
t Virgil. Aenead. lib. 10.  Poet, 
Quò moriture ruis, maioraque viribus audes?  
Quid tantum insano juuat indulgere labori?  Or as 
u Epod. 7.  Horace gins an Epod: 
Quò quò scelestiruitis, aut cur dexteris  
aptantur enses conditi?   
He that dwelleth in heaven shall laugh them to scorn] Note here the great odds and difference between God and his enemies: 1. He dwelleth in heaven, 
x Caluin.  but his greatest opposites are Kings upon earth, unsettled 
y 1. Pet. 2.11.  pilgrims in 
z 2. Cor. 5.1.  earthly tabernacles and houses of 
a job. 4.19.  clay. 2. Whereas 
b Psal. 39.7.  man disquieteth himself in vain, raging, running, standing up against the Lord and his anointed: almighty God is said here to sit in heaven at 
c Bucer.  rest and ease. 3. Whereas men imagine vainly to break his bonds, and cast away his cords: God in a moment is able to bruise them with a rod of iron, and break them in pieces like a potter's vessel. Albeit they fret and fume never so much, he shall laugh them to scorn, and have them in derision. As it is said of the monster 
d Job. 41.18.  Leviathan, He esteemeth iron as straw, and brass as rotten wood; the archer cannot make him flee, the stones of the sling are turned to stubble before him, and he laugheth at the shaking of the spear. Now these things are said grossly for our capacity, because the Lord in deed can neither laugh nor cry: yet the Scripture speaking after the manner of men, affirms plainly that God is grieved at our faults, and that he laugheth at our follies, non secundum affectum, (as the School distinguisheth aptly) sed secundum effectum, in that he carrieth himself toward his enemies as one that hath them in derision. And this he doth in 
e Caluin.  two respects especially.  
1. For that he can at any time when he will, as it were sportingly pull down such as stand up against him, he doth easily descry their folly, suppress their fury.  
2. For that he suffereth his enemies in their rebelling and reveling against his anointed, only to play with his bait, he hath (as he told 
f 2. King. 19.28. Esay 17.29.  Senachorib) an hook in their nostrils, and a bridle in their mouths, he can, and he will (at his good pleasure) bring them back again the same way they came. 
g Psal. 121.4.  He that keepeth Israel (howsoever he seem for a while to neglect his Church, and kingdom of his Son) shall neither slumber nor sleep. He will (in his due time) speak with all such as combine themselves against his anointed; he will talk with them indeed, 
h Bellarmine.  non verbis, sed verberibus, as it is in the text, he shall speak to them in his wrath, and vex them in his sore displeasure: he shall bruise them with a rod of iron and break them in pieces like a potter's vessel, and so shall he make them a scorn to men and Angels: he derides them, in that he showeth all their plots and practices to be worthy 
i Hierome.  derision.  
For first, if we construe this of David, he laughed all his enemies to scorn, saying, 
k 2. Sam. 12.7.  I anointed thee King ever Israel, and delivered thee out of the hand of Saul, and gave thee thy Lords house, and his wives into thy bosom, etc. and would moreover (if that had been too little) give thee such and such things, etc. The which is in effect all one with our text at the sixth verse, I have set my King upon mine holy hill of Zion.  
If we construe this of the Church, he laugheth all her enemies to scorn, saying, 
l Esay 49.16.  I have graven thee in the palms of mine hands, and thy walls are ever in my sight. 
m Esay 41.10.  Fear thou not, for I am with thee, be not afraid thou worm jacob, for I the Lord thy God will strengthen thee, and help thee, and sustain thee with the right hand of my justice. Behold, all they that provoke thee, shall be confounded, and ashamed, they shall be as nothing, and they that strive with thee shall perish, for 
n Matth. 16.18.  hell gates shall not overcome thee.  
If we construe this of Christ, he that dwelleth in heaven had all his enemies in derision, he did use these bad instruments for the effecting of his good ends: so the text, Act. 13.27. in putting to death the Lord of life, they fulfilled all things that were written of him in the Prophets: and Acts 4.28. they did whatsoever Gods holy hand and counsel had determined before to be done. All his enemies, as well spiritual as temporal, imagined vainly. The Devil, and Death, and Sin furiously raged against him on the Cross: but he did 
o Coloss. 2.15.  openly triumph over them in the same Cross. By death he did overcome death, and open unto us the gate of life: for if death could not on this day, keep him fettered in the grave his prison, it is evident that his power is vanquished; and if death be conquered, it follows necessarily, that sin, which is the sting of death, is also destroyed. If death and sin be discomfited, then assuredly the kingdom of Satan is subdued, who had the power of death, and is author of sin, and ruler of hell.  
As for his temporal enemies, the Gentiles madly raged against him, and the jews imagined a vain thing, in 
p Matth. 27.60.  rolling a great stone to the door of the sepulchre, sealing it and making it sure with a watch. For it was 
q Acts 2.24.31.  impossible, that the Lord of life should be holden of death, his soul could not be left in grave, nor his flesh see corruption, and therefore the stone being rolled away by an Herald of heaven, Matth. 28.2. God raised him again from the dead, and made him a King over his holy hill of Zion, 
r Hierome. Augustin.  that is, head of his Church, giving him all the heathen for his inheritance, and the uttermost parts of the earth for his possession. And the Rulers held an idle counsel against him, in commanding the soldiers, who guarded his tomb, to say, 
s Matth. 28.13.  that his Disciples came by night, and stole him away while they slept: for (as 
t Hom. 36.  Austin, and 
u Greg. Nyssen orat. 2. de resurrect. Christi. Idem annotat, inter neotericos. Caietan. in Matth. 28.  other of the most ancient Doctors have well observed) it is a very senseless lie, because the soldiers either were asleep, or awake: if asleep, how did they know that his Disciples had taken him away by night? if awake, why did they not guard the tomb? lapidem ut lapides seruabant, as chrysostom upon this Psalm. See Gospel on Easter day.  
Thus he that dwelleth in heaven, raising his anointed on this day from the dead, had all his enemies in derision. He said to Christ on Easter day, Thou art my son, this day have I begotten thee. As if he should have said, Thou wert ever my son, before to day, before there was any day: 
x Caluin. & Rob. Stephanus in loc. See Suarez tom. 2. in 3. Thom. disput. 45. sect. 1.  but yet in this day of thy resurrection, I have most especially manifested unto the world that thou art my son, whom I have begotten. See this expounded more fully, Epist. on Tuesday in Easter week.  
Be wise therefore O ye Kings] In this admonition observe four points: Especially 

1. Who, Kings and judges.  
2. When, Now.  
3. What, 

1. To 
y Basil. Bellarmine.  know their duty, Be wise, be learned.  
2. To do their duty, Serve the Lord, kiss the Son.    
4. Why: Because 
z Tremellius.  hereby God's 

Heavy wrath is escaped, implied in the word therefore, having reference to the judgements of God, verse 5.9. and expressed vers. 12. lest he be angry, and so ye perish from the right way.  
Happy blessing is obtained, Blessed are they that put their trust in him.      
He doth exhort Kings especially, 
a Caluin.  because their greatness usually makes them insolent and rebellious against God. 
b Steuchus.  Or, lest happily the subject should be punished for the Sovereign's folly, quicksands quid delirant reges, plectuntur Achivi. Or, because like Prince, like people. jeroboam made Israel to sin: 
c Herodianus lib. 1.  for the most part every man emulates the manners of his Prince.  
d Claudianus.  Mobile mutatur semper cum principe vulgus. 
Or, he speaks to Kings and judges more particularly, 
e Tileman.  for that it belongs unto their office, to see the people well instructed, it appertains to their charge (being Custodes utriusque tabulae) that every subject live toward himself soberly, toward his neighbour righteously, toward God religiously. For although a King may not administer the Sacraments, or preach the word, or execute the Minister's office de facto: yet (as our 
s Confess. Anglican. art 37. and in the admonition to simple men annexed to Queen Elizab. Injunctions.  Divines have determined) it belongs to the King's cure de jure, to see that all things, concerning Gods holy service, should be done in the Church orderly. The Prophet therefore calleth upon Kings and judges earnestly to serve the Lord as the chief, knowing that the great wheel moving in devotion, is able to carry with it all the lesser wheels.  
Here then observe, what a great charge Princes and Prelates have, for God saith unto them, of every one which is under their jurisdiction and cure, 
g 1. King. 20.39.  keep this man, if he be lost and want, thy life shall go for his life. 
h Petitur à te non curatio sed cura Bernard.  The converting of the wicked, howsoever it be Gods cure, yet it is thy care, the Lord only giveth 
i 1. Cor. 3.6.  increase, yet Paul is to plant, and Apollo's to water; and therefore 
k Fox Mart. fol. 1003.  john Longland, B. of Lincolme, preaching before King Henry 8. wondered at the Pope's blind folly, who makes the whole world his Diocese; for if a man at the dreadful day of judgement shall hardly answer for himself, how shall the man of sin answer for all the world?  
Now for as much, as every private family is a model of a kingdom; & every man in his own house, is both a Priest, and a Prince: be wise ye masters, and learned ye parents, that ye may bring up your servants and children in 
l Ephes. 6.4.  instruction and information of the Lord, serve God in fear, and rejoice in him with reverence, give good examples of piety toward God, of pity toward your neighbours, of sobriety toward yourselves. As 
m Epist. lib. 1. epist. 10.  Seneca divinely, sic vive cum hominibus, quasi Deus videat: sic loquere cum deo, quasi homines audiant: So converse with men, as if God did see you; so confer with God, as if men did hear you.  
Lastly, this exhortation to repentance concerneth all men, as well the lowest, as the highest, if the words ministry reach unto the Sovereign, how shall it come short of the 
n Euthym. Caluin.  subject? if 
o 1. King. 18.18.  Elias may tell Ahab, it is thou and thy father's house which have troubled Israel, in that ye have forsaken the commandments of the Lord, and have followed Balaim? If 
p Mat. 14.14.  john the Baptist may tell Herod to his beard, It is not lawful for thee to have thy brother's wife? If 
q 2. Sam. 12.  Nathan may tell David the King of his murder and adultery? then assuredly the Prophets of Almighty God may well admonish inferiors, & tell them of their vain imaginations, raging against the Lord and his anointed. Saint Peter told Simon Magus, 
r Act. 8.23.  thou art in the gall of bitterness. Saint 
s Galath. 3.3.  Paul called his Galathians fools, because they began in the spirit, and ended in the flesh. Saint 
t jam. 5.3.  james cried unto the covetous worldlings, your gold and silver is cankered, and the rust of them is a witness against you. The Pastor may tell his parishioners of their idleness, oppression, hypocrisy, drunkenness, etc. exhorting them to learn Christ better, and to be more wife. Such as continue still irrepentant in their sins, are fools, and the longer they continue, the greater fools; if once they turn to the Lord and repent, they begin to be wise, for 
u Prou. 1.7.  the fear of the Lord is the beginning of wisdom. And therefore the next point is to be pressed, intelligite nunc, be wise now. Now while ye are in the 
x Mat. 5.25.  way, now while it is called 
y Heb. 3.13.  to day, now while it is time, 
z Caluin. Genebrard.  before God's heavy judgements overtake you, mentioned in the fifth and ninth verse.  
Sin is first (as it were) a Palmerworm, hurting only the leaves of the tree; then a Caterpillar, destroying the fruit; last of all (if it be not in due time prevented) a Canker that devours the body. Christ often compares his Spouse the Church, unto a Dove, whose call is nunc, nunc, now, now, and the voice of the Turtle is heard in God's holy land, Cant. 2.12. but the Crow crying 
a Augustin. de verbis dom. in evang. secund. Mat. ser. 16.  cras, cras, to morrow, to morrow, seems to be curate to the devil, and vicar of hell. An irrepentant sinner in his security sleeps between death and the devil, as Peter did between two soldiers, bound with two chains, Act. 12.6. He that will not understand and be wise now, may perish in his folly before to morrow. Boast not thyself of to morrow, for thou knowest not what a day may bring forth, Prou. 27.1. O fool, this night may they fetch away thy soul from thee, Luk. 12.20. Be wise therefore now, learn now to know your duty, and to do your duty to the Lord, lest in his anger he bruise you with a rod of iron, and break you to pieces as a potter's vessel.  
Our understanding must be first informed, and then our affections reform, according to God's holy laws. 
b Lactantius institut. lib. 4. cap. 4.  Sapientia praecedit, religio sequitur, sapience goeth before, religion followeth. It is our duty, first to know God, and then to worship him according to the terms of our 
c Terms of law. Tit. scire facias.  Common law, there must be first a scire facias, and then a fieri facias. We cannot do the will of our heavenly Father, except we know it, and it is not sufficient to know it (as 
d Luk. 12.47.  Christ teacheth us) except we do it. The fear of the Lord is the beginning of wisdom, a good understanding (saith our Prophet) have they that 
e See notes upon the 111. Psal.  do thereafter, Psalm. 111.10. He that will commence Doctor in Israel, and be learned in Christ's school, must agere poenitentiam, as the Latin translation runs, Mat. 3.2. It is not enough 
f Michael de Hungaria, ser. 5. & Stella in Luk. 15.7.  cogitare, to think of amendment, as they who defer repentance from day to day, ye must even now be wise: neither is it enough dicere to speak of repentance, like hypocrites, who disfigure their faces, and look sour, Mat. 6.16. Neither is it enough docere, to teach other repentance, like judas, who was an instrument, for the saving of other, and yet hanged himself. He that will not burn with the devil, must of necessity turn to God, and this turning is a whole, not half a turn. 
g joel. 2.12.  Turn ye to me saith the Lord with all your heart, etc. We have heretofore played the fools in abusing our souls, and bodies, & goods unto the dishonour of God, injuring of our neighbours, hurt of ourselves. It is now time to be wise, and to learn how to be devout in pouring out our souls unto God; continent, in governing our body toward ourselves; just, in disposing of our goods toward other.  
Now the best way to be learned, and to know our duty, is, to be versed in God's book, whereof there be 
h See Basilicon Doron. pag. 7. 8.  two parts, his old Testament, and his new. The ground of the former is the Law, which showeth our sin, and containeth justice: the ground of the latter is the Gospel, which showeth our Saviour, and containeth grace. The sum of the law is the decalogue, more largely dilated in the books of Moses, interpreted and applied in the Sermons of the Prophets, and illustrated by manifold examples of good and evil, in the stories of Chronicles, and Kings. But because no man is able perfectly to keep the whole law, or any part thereof; it pleased God of his infinite goodness and wisdom, to incarnate his only Son in our nature, who (for the satisfaction of his justice) might fulfil the course, and suffer the curse of the law for us; that since we could not be saved by doing, we might at least be saved by believing. The Gospels of the four Evangelists, historically relate the birth, life, death, resurrection, and ascension of Christ. The larger interpretation thereof is delivered in the Apostles Canonical Epistles; and the practice of the Primitive Church, in their Acts; and the Revelation of Saint john, is a prophecy concerning the Church universal unto the world's end. In the four Evangelists, he that hath eyes to see, may read the text of the Gospel, intimating what Christ is in himself: in the Acts, Epistles, Apocalypse, as it were the Gospel's golden gloss, unfolding more fully, what Christ is in his members. If any than have a desire to kiss the son, and to learn how to be subject unto the boards and cords of his kingdom: let him exactly 
i john 5.39.  search the Scriptures, for they witness of him? In the ceremonies and sacrifices of the law, you may find him obscurely shadowed; in the Sermons and Sacraments of the Gospel, openly declared to be the begotten son of God, and anointed King, set over his holy hill of Zion.  
Serve the Lord] Concerning the doing of our duty, 
k Strigellius.  two things are required here more especially, 

Fear, serve the Lord in fear.  
Faith, rejoice unto him, and put your trust in him.    
Faith is opposite to desperation, and fear to security. 
l Hierome. Euthym.  That we may not presume, we must serve God in fear: that we may not despair, rejoice unto him in faith and hope. Fear may not be without joy, nor joy without fear. Mark how cautionatly the spirit speaks here, serve the Lord, but in fear: rejoice unto the Lord, but in trembling: lest happily we should assume too much unto ourselves, and so presumptuously sin, he doth admonish us of one thing 
m Caluin.  twice. That we may not be discouraged in serving of God, he would have us to rejoice, yet so that our joy be with reverence. The devout women who came to visit Christ's sepulchre, were filled with fear and great joy, Matth. 28.8. and S. 
n 1. Cor. 10.12.  Paul adviseth every man, who thinks he stands, to take heed lest he fall: and to 
o Philip. 2.12.  work out their salvation with fear and trembling. God abhorreth hypocrites, a people that honoureth him with their lips, but their 
p Mark. 7.6.  heart is far from him: 
q Placidus.  his perfect service requireth outward obeisance of the body, joined with inward obedience of the mind, as Hierome glosseth our text, the servants of God ought to come into his courts, cum tremore corporis, & timore animae, with aufull hearts, and trembling hands, so 
r Psal. 81.1. & 100.1.  singing to the Lord in gladness, that they may rejoice in the Lord with reverence. This fear may not be servile, but 
s Lorin. Turrecremat.  filial: as a father he loveth us, and therefore we must as dear children honour him, obeying with a reverend awe, whatsoever he would have us either to suffer or do. 
t Bellarmine.  Mire miscuit amorem cum timore, ac si diceret, timete cum amore, & amate cum timore.  
The last observable point is why, because hereby ye shall escape Gods heavy curse, that falleth upon such as resist his Christ, and obtain that happy blessing, which is promised unto such as put their trust in him. 
u Agellius.  Understand then, O ye Kings, and be no longer obstinate, ye have heretofore stood up against the Lord, & his anointed Son: but now serve the Lord, and kiss his Son. O ye Kings and judges of the earth, acknowledge that Christ is the King of Kings, even the Lord of all things, and judge of all men, able to make you his footstool, as having the heathen for his inheritance, & the whole world for his possession; and holding a rod of iron in his hand, to dash into pieces all such, as take counsel together against him. He is also ready to destroy you, for his wrath is kindled, and 
x Deut. 4.24.  God is a consuming fire. 
y Placidus.  The more fuel, the greater flame. Your offences make you the very fuel of his anger: and therefore 
z Dan. 4.24.  break off your sins by righteousness, embrace the bonds of his authority, which you meant to break, for his 
a Matth. 11.30.  yoke is easy: Cast not his cords away, for his burden is light. Even now while you are in the way, kick not against the Son, but kiss the Son, 
b See Hierome. Steuchus. Bucer. Agellius in loc. & Bellarm. de verbo dei, lib. 2. cap. 13.  that is, admit of his doctrine, & submit yourselves to his discipline. Christ is the truth, and the way; that therefore ye may not perish from the right way, kiss him, and keep his Commandments, as Hierome paraphraseth it pithily.  
Kissing in old time was used in token of 

Devotion: for Idolaters are said to kiss their Idols, Hosea 13.2. but God's people refused to 
c 1. Kings 19.18 see Hierome in job. 31.27. & in Hose. 13.2.  kiss the mouth of Baal. From hence worshipping is in Latin called Adoratio.  
Obedience: so Samuel kissed Saul, 1. Sam. 10.1. and Aaron kissed Moses, Exod. 4.27. and it is the manner of subjects at this day, to kiss the hands of their Kings.  
Love: so 
d Gen. 45.15.  joseph kissed his brethren: so 
e Ruth. 1.9.  Naomi kissed her two daughters in law: so the good old father kissed his dissolute son, Luk. 15.20.    
All these kinds of kisses are due to Christ: in our devotion it is our duty to 
f Psalm. 95.6.  fall down before him, and with 
g Matth. 28.9.  Mary Magdalene to kiss his feet, yea the feet of 
h Rom. 10.15.  such, as bring the glad tidings of his Gospel. And in our whole conversation, it is our duty to give unto him (our King and Lord) the kisses of honour & homage, serving him in fear, rejoicing unto him with reverence. We must hearty kiss him in faith, and not hypocritically, like judas, in fashion only. Wherefore 
i Placidus. Steuchus.  some translations have it thus, adorate purè, worship him in truth and purity, 
k Agellius.  cleave to him, and embrace his word with as 
l Bellarmine.  loving an affection, as they do that kiss one another.  

m Io. Ganeius. Parasinus Theologus in loc.  Atque uni totos ipsi vos dedite, tota  
Mente, animoque velut dominum amplexamini, eique  
Figite amicitiae purissima basia sanctae.  
The Son came into the world to 
n Ephes. 2.16.  reconcile us unto God his Father: he came not to kill us, he came to kiss us, and that (as the Church speaks in her 
o Cant. 1.1.  lovesong) with the kisses of his mouth. His saying, Come unto me all ye that are weary and laden, and I will ease you, is a 
p Melanct. in loc.  sweet kiss of his mouth. His saying, I am not come to call the righteous unto repentance, but sinners, is another sweet kiss of his mouth. His saying, God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life, is another sweet kiss of his mouth. It is 
q Strigellius in loc.  verè suaviolum, as being sweeter than honey, Psal. 19.10. better than wine, Cant. 1.1. As 
r Concordia duorum cordium, osculum duorum corporum coniunctio. Io. a jesu-maria, in Cant. 1.  concord is the conjunction of two souls; even so kissing, which is a token of concord, is the conjunction of two bodies. Our blessed Saviour daily proffers and offers to kiss us: if we then unmannerly despise the 
s Rom. 2.4.  riches of his goodness, and obstinately perish from the right way; he shall one day speak to us in his wrath, and if his wrath be kindled, yea but a little, what a 
t Heb. 10.31.  fearful thing will it be, to fall into the hands of the living God, which is a consuming fire?  
If any shall ask, how shall I, which am a poor pilgrim on earth, ascend and kiss my Saviour who dwelleth in heaven? Answer is made by David in the very next clause, Blessed are all they, that put their trust in him: as if he should have said, To 
u Strigellius. Tileman.  believe in him, and to put our whole trust in him, is to kiss him.  
In this proposition, as in all other, three points are to be considered, especially the 

Subject, all that trust in him.  
Predicate, blessed.  
Copula, are.    

x Hierome.  Not they who trust in themselves, and their own merits, or in Princes and their means, or in Saints and their mediations, or in Angels, or in any thing else, beside 
y Acts. 4.12.  Christ: only such are free from the tyrannous oppression of Satan and sin, who put their trust in him. He saith not, all they that believe him, & assent barely to his promise: 
z See Placidus. Melancthon. Bucer in loc.  but omnes qui confidunt, all they who confidently place their affiance in his mercies, and believe in him, according to that of S. 
a joh. 3.18.  john the Baptist, He that believeth in him shall not be condemned: but he that believeth not, is condemned already, because he believeth not in the name of the only begotten son of God. I find that some Doctors among the 
b D. Kimchi. apud Bucerum in loc.  jews by him understand God the Father: but 
c Placidus. Caluin. Genebrard. Io. Ganeius in loc. Idem Bellarm. de verbo dei, lib. 2. cap. 11  Christian interpreters usually refer this unto God the Son, making the coherence thus: O kiss the Son, for blessed are all they that put their trust in him. Hear then is a pregnant place to prove that justification is by faith in Christ. See Melancthon, Bucer, Tileman in loc.  
There be three kinds of blessing: 

external, as the gifts of the world.  
Internal, as the gifts of grace.  
Eternal, as the gifts of glory.    
Now, bonorum omnium cumulus & summa, saith 
d In loc.  Augustine, belongeth unto such as put their trust in the Lord. They have the promises of the life present, and of that which is to come, 1. Tim. 4.8. Mercy doth embrace them on every side, Psal. 32.11. Blessed in every kind of blessing, as reverend Beza paraphrastically: 
— omnibus ô modis beatos  
illos, qui domino deoque fidunt.   
1. They be blessed in things of this world, blessed in 
e Deut. 28.3.  their field, & blessed in their fold, blessed in the fruit of their cattle, and increase of corn, blessed in their wives, and blessed in their children, blessed in their going out, and blessed in their coming home: lo thus shall they be blessed who fear the Lord, Psal. 128.5. Or if God deny these blessings unto them, it is for their 
f Rom. 8.28.  good, and so they be blessed in their cross, having (as Paul said) nothing, and yet possessing all things. 2. Cor. 6.10.  
2. Blessed in the gifts of grace, both illuminating and saving, blessed with 
g Ephes. 1.3.  all spiritual blessing in heavenly things in Christ, blessed in respect of Their 

Vocation: 
h Matth. 13.16. Luke 10.23.  Blessed are the eyes, which see the things that you see, and the ears which hear the things that you hear. Blessed are they, which are called to the lambs Supper, Apocal. 19.9.  
justification: Blessed are they, 
i Psal. 32.1. Rom. 4.7.  whose wickedness is forgiven, and whose sins are covered.  
Sanctification: 
k Psal. 1.1.  Blessed is the man, that hath not walked in the counsel of the ungodly, etc. Blessed is the servant, 
l Matth. 24.46.  whom his master when he cometh shall find doing his duty. Blessed are the poor in spirit, blessed are the meek, blessed are the merciful, Matth. 5.    
3. Blessed in the gifts of glory, 
m Matth. 25.34.  Come ye blessed, inherit ye the kingdom, etc. 
n Matth. 5.3.  theirs is the kingdom of heaven. It is now theirs in hope, hereafter it shall be theirs in hold. See notes upon the Gospel on all Saint's day.   
PSALM 57 
Be merciful unto me, O God, be merciful unto me, etc.  
David in this hymn 
o Melanct. calvin. Tileman.  prayeth, and praiseth the Lord. First he prayeth unto God, from the 1. verse to the 8, for deliverance from his enemy's tyranny. Then, as conceiving undoubted hope thereof, he prepares himself to praise God in the rest, O God my heart is fixed, my heart is fixed, I will sing and give praise.  
In his prayer 2. points are remarkable, to wit, a 

Petition, Be merciful, etc. enforced by his 

Duty, for my soul trusteth in thee, etc.  
Danger, as being persecuted 

By 

Cruel enemics, my soul is among Lions, vers. 4.5.  
Cunning enemies, they have laid a net for my feet, v. 7.        
Repetition, in the 6. and 12. verses, as the 
p Tremellius.  burden of the song, Set up thyself, O God, above the heavens, and thy glory above all the earth.    
Be merciful unto me, O God,] The title showeth us that David made this Psalm, when he fled from Saul into the Cave. The story whereof is reported at large, 1. Sam. 24. and it is in brief this: Saul persecuting David, sought him in the wilderness of Engedi, upon the rocks, among the wild goats: and being there in a Cave to cover his feet, David having him at his mercy, would not kill the Lords anointed, but only cut off the lap of his coat, to show, that he could have touched his skin so well as his skirt, and that he could have made him (as it is in the proverb) shorter by the head, so well as curtal his rob. Which when Saul after perceived, his heart relented for David's great kindness, and he wept, acknowledging his fault, and taking an oath of David, that he should not destroy his seed: he ceased his persecuting for a time. David in this distress composed his hymn, the which is grounded upon his faith, and his faith is grounded upon God's mercy and might. God's mercy, Be merciful unto me, O God, be merciful, as being so willing to defend thy children, as the hen is her chickens under the shadow of her wings. God's might, I will call unto the most high God, even unto the God, that shall 
q The like phrase Psal. 138. and Philip. 1.6.  perform the cause I have in hand, who shall send from heaven, to wit, his hand, as Psal. 144.7. or his Angel, as Dan. 3.28. or, as it here followeth, his mercy and truth, able to save me from the reproof of him, that would eat race up and devour my soul. 
r Mollerus. Tileman, calvin, opposing heaven to terrene means.  By supernatural and extraordinary miracles, so well as ordinary means, able to deliver his servants as well with 
s 1. Sam. 14.6. & 2. Chron. 24.11.  few as with many. So Manasses in his prayer buildeth all his comfort upon God's almighty power, and unsearchable merciful promise. So Christ in his absolute pattern of praying, adviseth us to call upon God as our father in heaven, insinuating hereby, that God is willing to grant our requests, as being our father: and able, because in heaven. And according to these precedents, our holy Mother the Church of England gins her public devotion unto God, Almighty and most merciful Father. Able to hear, because almighty: willing to help, because most merciful.  
For my soul trusteth in thee] He desires to be heard in respect of his assured affiance in Gods almighty power and holy promise. 
t Psal. 145.18.  The Lord is nigh unto all them that call upon him, even all such as call upon him faithfully: 
u Psal. 50.15.  Call upon me in the time of trouble, so will I hear thee, etc. 
x Psal. 2.12.  Blessed are all they, that put their trust in him. And therefore David here challengeth (as it were) God upon his word, saying, Be merciful unto me, for my soul trusteth in thee. The 
y Euthym. Agellius. Genebrard.  repetition of miserere, showeth his earnest affection and intention in praying, and the word 
z Calu●ne.  soul, that his hope for help was no flying conceit of his brain, but a full assurance settled in his heart. Lord I trust in 
a D. Incognit. Beza. Buchanan.  nothing else but in thee alone, for under the shadow of thy wings shall be my refuge, until this tyranny be over past. Some put their trust in 
b 1. Tim. 6.17.  uncertain riches, and say to the wedge of gold, 
c job. 31.24.  thou art my confidence. But 
d Prou 11.4.  riches avail not in the day of wrath: 
e Baruc. 3.17.19  hoarders up of silver and gold are come to nought, and gone down to hell: O fool! this night will they fetch away thy soul from thee, Luk. 12.20.  
Other trust in their own worth and holiness, as the Pharisee (Luk. 18.) stood and prayed thus with himself, O God I thank thee, that I am not as other are, extortioners, unjust, adulterers: I fast twice in thee week, I give tithe of all that ever I possess. But 
f Prou. 28.1.26.  blessed is the man that feareth always, for he that trusteth in his own heart, is a fool.  
Other trust in their politic counsel, as Achitophel, of whom it was said in those days that his counsel was reputed 
g 2. Sam. 16 23.  as an oracle of God: but the Lord 
h job. 5.13.  catcheth the wise in their own craftiness, and the counsel of the wicked is made foolish.  
Other boast of their strength, and put their trust (as 
i 1. Sam. 17.45.  Goliath did) in their sword and shield: but 
k jerem. 17.5.  cursed be the man that maketh flesh his arm, withdrawing his heart from the Lord.  
Other put their trust in Princes, and make the King's Minion their mediator. But, saith our 
l Psal. 146.3.  Prophet, O put not your trust in Princes, nor in any child of man; for his breath goeth forth, and he turneth again to his earth, and then all his thoughts perish.  
Other put their trust in 
m Psal. 20.7.  Chariots, and other in horses: but we will remember the name of the Lord our God, only blessed is he, that hath the God of jacob for his help, and whose hope is in the Lord his God, Psalm. 146.4. and therefore be merciful unto me, O God, be merciful unto me, for in thee have I put all my confidence. Mine other friends and forces besides thee, what are they but miserable comforters (as 
n job. 16.2.  job speaks) if they be compared with thee. 
o Tileman. Bellarmine.  Like as the chickens seek to the hen for defence: so run I to the shadow of thy wings for my refuge. Lord my soul trusteth in thee now, so shall it ever, until this evil be passed over. 
p D. Incognitus. Wilcox.  For by the word until, he means not, that when the storm was appeased, he would then cease to trust in God; but that he would both then and for ever depend upon him, as long as he hath any being, Psal. 146.1. So the word until is used, 2. Sam. 6.23. Michol the daughter of Saul had no child until the day of her death. And Psalm 110. vers. 1. The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies thy footstool. Where the word until (as I have showed upon the place) notes not a piece of time, but a perpetuity. For Christ (after all his enemies are made his footstool) shall ever sit at the right hand of God, as having a 
q Heb. 1.18.  throne which endureth ever, and a 
r Luke 1.33.  kingdom without end.  
Under the shadow of thy wings shall be my refuge] 
s Euthym. Bellarmine.  By this he doth understand God's safeguard, protection and providence. The metaphor is borrowed from the Hen, whose wings in 
t Bonavent. Mollerus.  three things especially resemble Gods high and holy hand over us. 1. The wings of the Hen nourish and brood her chickens: even so the Lord said unto Jerusalem, 
u Matth. 23.37.  How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not. 2. The wings of the Hen serve to defend her chickens from a tempest and storm: so God is a 
x Esay 25.4.  refuge against the tempest, a shadow against the heat. 3. The wings of the Hen serve to protect her chickens from the kite that hovereth over them, and would feign devour them: even so God delivereth his children from the 
y Psal. 91.3.  snare of the hunter, 
z Augustine. Hierome. Arnobius.  that is, from the subtle temptations of the devil, who walketh about seeking whom he may devour, 1. Pet. 5.8. The Lord hideth all his under the shadow of his wings, Psal. 17.8. and so capa-pe, they shall be safe under his feathers; his faithfulness shall be their shield, and his truth their buckler, Psal. 91.4.  
Until this tyranny be over past] He compareth his affliction & calamity to a 
a Geneva gloss. Wilcox.  storm that cometh & goeth: as it is not always 
b Caluin.  fair weather with us in this life, so not always foul; 
c Psal. 30.5.  Heaviness may continued for a night, but joy cometh in the morning. 
d 1. Cor. 10.13.  God is faithful, who will not suffer his children to be tempted above their ability, but will even give the issue with the tentation. 
e Apud Tileman in loc.  Athanasius said of julian, furiously raging against the Lords anointed, nubecula est, cito transibit. Man is borne to 
f Job. 5.7.  labour and 
g job. 14.1.  dolour, to travail and trouble. To labour in his 
h Bernard.  actions, to dolour in his passions. And so 
i Psal. 34.18.  great are the troubles of the righteous, but the Lord delivereth him out of all. If we put our trust in him, and cast all our care upon him, he will in his good time bring it to pass, that all our afflictions shall over pass: he will either take them from us, or us from them, and then we shall assuredly know, that the troubles of this life present are not 
k Rom. 8.18.  worthy of the glory, which in the life to come shall be showed unto us. For as the globe of the earth, which improperly for his show of bigness we term the world, and is, after the Mathematicians account, many thousand miles in compass, yet being compared unto the greatness of the starry skies circumference, is but a centre or little prick: so the travail and affliction in this life temporal, in respect of the joys eternal in the world to come, bear not any proportion, but are to be reputed (in comparison) a very nothing, as a dark cloud that cometh and goeth in a moment.  
This (as 
l Idem Strigellius in loc.  Melancthon here notably) requires rather an application, than an explication or large Commentary. Blessed is that man, who can in all his affliction and trouble say with our Prophet, O God be merciful unto me, for my soul trusteth in thee, & under the shadow of thy wings shall be my refuge, till this tyranny be over past. Happy man is he, who can in the midst of his crosses and losses affirm truly with holy 
m job. 1.21.  job, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord, 
n job. 13.15.  though he slay me, yet will I trust in him, 
o job. 5.18.  as he maketh the wound, so will he bind it up, he smiteth, and his hands make whole. Happy man is he, who can in the hour of tentation hide himself with the Church in the 
p Cant. 2.14.  holes of the rock, that is, in the wounds of Christ, our rock and refuge, in the time of trouble.  
Yea, but where dwelleth our blessed Saviour, how shall I find him? Unto this question himself answered, joh. 1.39. Come and see. The Church is his 
q Heb. 3.6. See Cyril & Maldonat. in joan. 1.39  house, there he 
r Psal. 135.21.  dwelleth, and there you may find him always at home, not in his mother's arms, or on a wooden Crucifix; but in his holy word and Sacraments. Natus est Christus de virgine, num quid semper nascitur? saith Augustine, He was once borne of the Virgin, shall he be borne still of her? He did once suck her breasts, is he still an infant and a sucking babe? Once he did hang on the Cross, doth he still hang on it? haec transierunt, these things are past and gone. But seek him in his word, for that witnesseth of him; and in his Sacraments, for they represent lively both his blood and body. His word is an audible Sacrament, and his Sacraments are visible words. So long as the Church had golden Teachers, she needed no wooden Images: but when once golden Priests degenerated into wooden, than both wooden and golden Images crept in. If the Queen of 
s Matth. 12.42.  Sheba condemned the men of Christ's age, much more the men of our time, living in the Church of England. She was a Queen, we subjects: she left her kingdom and country, we (God be praised) sit under our own vines in our own soil: she came from the furthest part of the world, we have Christ among us: she was moved only with his 
t 1. Kings 10.1.  fame, we both hear Christ in his word, and see him in his Sacraments: she coming to Solomon brought presents, we coming to Christ may receive rewards: she came to behold Solomon a mere man, we may behold Christ God and man, a greater than Solomon: greater in wisdom, for 
u John 7.46.  never any man spoke as he did: greater in might and mercy, for never any man did as he did, he did all things 
x Mark. 7.37.  well, 
y Matth. 11.5.  he made the deaf to hear, the dumb to speak, the blind to see, the lame to go, he cured the sick, and raised the dead, and that is more than ever King Solomon did. Greater in majesty, for Solomon in all his royalty was nothing else but a type of this our King of glory. So that if we do not come to him in our temptations and troubles, inviting us freely, fully, Come all ye that labour and are laden, and I will ease you: the Queen of the South assuredly shall arise in judgement against us, and by her example condemn us.  
When 
z Lucianus in Scytha.  Toxaris saw his countryman Anacharsis in Athens, he said unto him, I will at once show thee all the wonders of Greece, Viso Solone, vidisti omnia, in seeing Solon, thou seest all, even Athens itself, and the whole glory of the Greeks'. In like manner I may tell a Christian: Hast thou faith, and assured trust in the Lord? then thou hast more than the wonders of Greece; upon the point, all the wonderful gifts of grace: for faith is a mother virtue from which all other spring, and without which our best actions are no better than sin, Rom. 14.23. Wherefore let us always labour for faith, as for life, because 
a Habacuc. 2.4.  the just man liveth by his faith, his soul trusteth in the Lord, and under the shadow of his wings shall be his refuge, till all the tyranny, both of Satan and sin, death and hell, is over past.  
My soul] That is, my life, body, person, as the word soul is oft used elsewhere, namely Genes. 14.21. Numb. 31.40. joh. 10.32. 1. Sam. 22.22.  
Among lions] An unregenerate man, having God's image defaced in him, is but a little better than a very vermin. 
b Boethius de consolat. Philosophiae lib. 4. prosa. 3.  avaritia feruit alienarum opum violentus ereptor? similem lupo dixeris: ferox atque inquietus linguam litigijs exercet? Cani comparabilis. Insidiator occultus surripuisse fraudibus gaudet? vulpeculis exaequetur. Irae intemperans fremit? leonis animum gestare credatur. Pavidus ac fugax non metuenda formidat? ceruis similis habeatur. Segnis ac stupidus torpet? asinum vivit. Levis ac inconstans studia permutat? nile ab avibus differt. Foedis immundisque libidinibus immergitur? sordidae suis voluptate detinetur. Ita fit, ut qui probitate deserta homo esse desierit, cum in divinam conditionem transire non possit, vertatur in belluam. To this purpose, 
c Dialog, de immortalit. animae.  Carolus Bovillus excellently, Humana sub cate plurimae latent ferae. The Scripture saith as much in calling a subtle dissembler fox, Go tell that fox, said Christ of Herod, Luk. 13.32. in calling a soule-murthering false prophet, a 
d Matth. 7.15.  ravening wolf: in calling a vain man, a 
e job. 11.12.  wild ass colt: in calling a voluptuous man, given over to work all uncleanness even with greediness, a 
f 2. Pet. 2.22.  sow wallowing in the mire: in calling a proud man in honour, that understands not how to use the good things he hath, 
g Psal. 49.10.  a brute that perisheth, as 
h Psal. 32.10.  horse and mule without understanding. So David here terms the children of men, which are set on fire to do mischief, whelps of lions: My soul is among lions. O God be merciful unto me, for my soul is persecuted by such enemies as abound with a great deal of might and malice. Might, as being lions, that is, hardy & haughty, Lebaim of leb, that is, heart, courage. So lions are mentioned in holy Scripture for stoutness: 2. Sam. 17.10. He that is valiant, whose heart is as the heart of a lion: and for boldness, Prou. 28.1. The righteous are bold as a lion. And my foes have great fury so well as force, being set on fire, raging themselves, and 
i Ardeliones aulici. Tremel.  inflaming other also with anger and envy, mere boutefeus. 
k See Bellar. & Agell. in loc.  So that if I should escape the laws of lions, which hurt at hand; yet I may fall into their black mouths, whose teeth and tongue like lances and arrows hit and wound a far off. By 
l Bucer. Tileman. Rob. Stephanus.  these fiery fellows he doth understand backbiting Slanderers and Sycophants in the Court of Saul, accusing him of treason and disloyalty. For so himself complaineth, 1. Sam. 24.10. Wherefore givest thou an ear to men's words who say, Behold, David seeketh evil against thee?  

m Prou. 25.18.  Solomon saith, A man that bears false witness against his neighbour, is like an hammer and a sword, and a sharp arrow. Nay, the detracting tongue hurts a great deal more than either sword or arrow. For a sword that makes a big wound cannot hurt far off, and an arrow that hurteth far off, usually makes no big wound: but the lewd tongue cuts deeper than any sharp sword, and flieth faster and further than any swift arrow. The dagger at one blow, the dart at one shoot kills not many: but the slanderer in telling one tale, may murder at one time three, to wit, himself, the party to whom, and the party of whom he telleth it. 
n Bernard. serm. 24. in Cant.  unus est qui loquitur, & unum tantum verbum profert, & tamen illud unum verbum, uno momento multitudinis audientium dum aures inficit, animas interficit. The wicked (saith our 
o Psal. 140.3.  Prophet) have sharpened their tongues like a serpent, and the tongue of a serpent (as 
p Nat. hist. lib. 11. cap. 37.  Pliny telleth us) is trisulca, three edged.  
They have laid a net for my feet] As the foes of David were cruel, a 
q Prou. 30.14.  generation whose teeth are swords, and jaws are knives to devour God's afflicted people: 
r Euthym. calvin.  so likewise crafty, laying snares for his feet, thinking to 
s Bellarmine. Agellius.  catch him in a pitfall, as a bird, or as a beast in a gin. The 
t Psal. 11.2.  wicked bend their bow, and make ready their arrows upon the string, that they may secretly shoot at them which are upright in heart; that which they cannot effect by power, they will attempt by policy. But the 
u Psal. 124.6.  share is broken, the 
x Psal. 35.8.  net, which they laid privily, caught themselves, and they who digged the pit, are fallen into the midst of it themselves. And here we may behold Gods infinite justice, who never leaves the deeds of charity, nor the debts of cruelty unsatisfied. As 
y judges 8.  Gideon slew seventy Elders of Succoth with unmeasurable torments: even so were his own seventy sons, all but one, murdered by his bastard Abimelec. So the wicked 
z Exod. 1.  Egyptians (having caused some male-childrens of the Hebrews to be slain, and other of them to be cast into the water and drowned) were rewarded by God in the like measure, destroying their own 
a Exod. 12.  first borne by his Angel, and drowning their King and his host in the red sea, Exod. 14. So 
b Ester 7.10.  Haman was hanged upon the same gallows he set up for Mordecai. 
c Knolles in his life.  Bajazet the first, who purposed in the pride of his heart, if he should conquer Tamberlane, to carry him in an iron cage through his kingdom; was himself served in the same kind by victorious Tamberlane. The Tyrant 
d Euseb. hist. lib. 9 cap. 9  Maxentius was overthrown in the same bridge, which he craftily built as a snare for the destruction of Constantine; and so his 
e Psal. 7.17.  mischief fell upon his own head, and his wickedness upon his own pate. 
f Pet. Bembus hist. Venet. lib. 6. Idem Pontanus de prudent. lib. 4 cap. 16.  Alexander the sixth was poisoned at supper with the very same wine, which he had prepared as a deadly draft for his familiar friend Cardinal Adrianus: It is said in the story, that it happened by his servants improvidence, who mistook the bottles; and yet doubtless by God's allseeing providence, who casteth his enemies into the same pit they digged for other.  
Mystically this Hymn may be construed of 
g Hierome. Augustine. D. Incognitus. Lorinus.  Christ, who was 
h Heb. 5.7.  in the days of his flesh assaulted by the tyranny both of temporal and spiritual enemies. His temporal enemies, 
i Acts 4.27.  Herod and Pontius Pilate, with the Gentiles and people of Israel, furiously raged, and took counsel together against him. The chief Priests and Princes were (saith 
k In loc.  Hierome) like lions, and the people like the whelps of lions, all of them in a readiness to devour his soul. The Rulers laid a net for his feet in their 
l Turrecremat. Lorinus in loc.  captious interrogatories, ask, Mat. 22.17. Is it lawful that tribute be given unto Caesar, or no? And joh. 8.5. whether the woman taken in the very act of adultery, should be stoned to death, or no? The people were set on fire, when as they raged against him, and their teeth and tongues were spears and swords, in 
m Augustine.  crying, Crucify him, crucify him. His spiritual enemies also sought how to swallow him up, his soul was among lions all the days of his life, at the hour of his death especially. The devil in tempting and troubling him, had laid a snare for his feet; and death, in digging a pit for him, had thought to devour him. As David was in the cave, so Christ the son of David was in the grave. But it was 
n Acts 2.24.  impossible that the Lord of life should be holden of Death, or that his flesh should see corruption, he therefore rose again from the dead on this day, setting himself above the heavens, and his glory above all the earth. In his anguish and agony he did 
o Heb. 5.7.  offer up prayers and supplications, with strong crying and tears unto him that was able to save him from death, saying, 
p Matth. 26.39.  O my Father, if it be possible, let this cup pass from me? nevertheless not as I will, but as thou wilt. And so Christ here called upon his Father, O God be merciful unto me, etc. But he speaks as man, & in the person of men, 
q Hierome.  unus homo dicit, sed unus pro multis. And S. 
r In loc.  Augustine sweetly, Qui cum patre miseretur tui, in te clamat miserere mei: Christ, according to his 
s See notes upon Gospel 10. Sun. after Trinit.  Thelesis and natural will, abhorred and feared death, and therefore said, O God be merciful unto me: but according to his boulesis and rational will, he yielded himself voluntarily to his persecutors, and said, Under the shadow of thy wings shall be my refuge, till this evil is over past. And Psalm. 16.9. (as S. Peter apply it, Acts 2.25.) I beheld God always before me, for he is at my right hand, that I shall not fall. Wherefore such as affirm that he suffered the pangs of desperation, and the very pains of the damned in hell, err foully, not understanding the Scriptures. He saith here, vers. 5. according to the vulgar Latin, Dormini conturbatus, he was indeed grievously troubled in his soul; yet so that he slept, 
t August. in loc. Consul Lorin. in loc.  tam placatus erat iste turbatus, ut quando vellet dormiret. He feared his enemy's tyranny, secundum propassionem, (as 
u Sent. lib. 3. dist. 15.  Lombard acutely) non secundum passionem. Or, to speak in the words of 
x Epist. 25.  Bernard, he was turbatus, moved, but not perturbatus, removed from his trust in God, and resolution to work our good. And therefore 
y Hierom. in loc.  he said in another Psalm, I will lay me down in peace, and take my rest, as having 
z joh. 10.18.  power to lay down my life, and power to take it up again. For as he died when he would, even so when he would he did arise from the dead, setting himself above the heavens, and his glory above all the earth.  
According to this exposition, our Church allotted this Hymn to be read on this holiday: for in Christ's resurrection all his enemy's tyranny was overpast; in his resurrection his 
a Turrecremat.  glory (which heretofore was obscure) did appear above all the earth; in his resurrection he did awake right early, so the text, in the 
b Luke 24.1.  morning early when it was 
c joh. 20.1.  dark; in his resurrection his lute and harp did awake, that is, his flesh arose from the bed of his grave. 
d Augustine. Hierome. Lorinus.  The strings of an Harp are touched and sound upward especially, but the strings of a Lute from below: Christ's human nature then in working divine miracles, which are from above, was like the Harp; but in suffering our infirmities here below, like a Lute. The Harp did sound, when he made the blind to see, the deaf to hear, the lame to go, etc. but the Lute did sound, when he was a thirst, hungry, naked, whipped, when he cried, when he died, when he was buffeted, and when he was buried. After his resurrection, all the miracles he did out of his power, and all the miseries he suffered out of his infirmity, were by the blessed Apostles, instruments of his glory, preached first among the people, then among all nations, every where singing, that the greatness of his mercy reacheth unto the heavens, and his truth unto the clouds.  
This also may be construed of the 
e Mollerus. Strigellius.  Church, and that both in respect of her spiritual enemies and temporal. As for her ghostly foes, the devil is a roaring lion, 1. Pet. 5.8. and our sins are the 
f Nyssen apud Lorin. in loc.  whelps of lions, ready to devour us. And concerning outward enemies, the Church in this world is like Daniel in the lion's den, or as the sucking child playing upon the hole of the Asp, Esay 11.8. she hath here no visible power or outward help to fly to for secure, all her trust is in the Lord, under the shadow of his wings is her refuge, till this evil is overpast. In old time God's people were 
g Heb. 11.36.  tried by mockings and scourge, by bonds, and prisonment, they were stoned, hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in wilderness, and mountains, and caves of the earth, clothed in sheepskins, and in goates-skinnes, being destitute, afflicted, and tormented, of whom the world was not worthy. Since Christ, it is well observed by 
h Ser. 33. super Cant.  Bernard of the Church's affliction, Amara prius in niece martyrum, amarior post in conflictu haereticorum, amarissima nunc in moribus domesticorum: Hot non fugare, non fugere potest, ita invalüerunt & multiplicati sunt super numerum. Her oppression in the beginning was great by the persecution of tyrants, afterward greater by the conflict of heretics, but now greatest of all by the dangerous positions and practices of Anti-christs in the kingdom of popery, whose very Masses are sometime for massacres, and their sacred sacrifices offerings of blood. And surely (beloved) if the Church had not any other enemies, but only these monstrous Anti-christs of Rome, yet she might truly complain with our Prophet here, my soul is among lions. Eleven Popes had that name, whereof all (excepting two or three) were roaring lions in their bulls, and ravening lions in seeking after their prey. Leo the tenth so peeled and polled the goodly nation of Germany with impardonable Pardons and merciless Indulgences, as that his insupportable cruelty gave the first occasion of the reformation of religion in that Country. The foes of David are said here to lay a net for his feet, and to dig a pit before him: and what are the Papists intricate distinctions of Schools, and Machiauelismes of State, but snares and nets to catch our bodies and souls, and so greedily to swallow us up, as Saul here would have done to David. These Scribes and pharisees have so great a swallow, that they devour not only some few widows houses, as the 
i Matth. 23.14.  pharisees among the jews in old time: but also whole villages and towns, as 
k Fox Martyr. fol. 859. see the persecutions of Angronge apud eundem fol. 871.  Merindoll and Cabriers in the County of Province, yea whole shires and countries in netherlands: yea their intent was anno 1588. to devour this whole kingdom of England with an invincible (fond so called) Armado. The foes of David had teeth as spears, and tongues as swords: and are not the tongues of Papists answerable, who term the sincere profession of the gospel Heresy, turcism, Paganism, Diabolisme, 
l Sir Tho. Moor preface to his confutation of Tyndal's answer among the works of More, fol. 340  far exceeding the setting up of Beel, Baal, & Belzebub, and all the Devils in hell: 
m D. Carier let. to the King. pag. 47.  affirming in their letters and libels, that our Church hath no faith, but fancy: no hope, but presumption: no charity, but lust: no God, but an Idol. The foes of David were set on fire: and who greater incendiaries then the Papists? Their chief Logic in their conference was a faggot for the heretic, delighting so much in fire work, that they burned God's people by the dozen, as at 
o Fox Mart. fol. 1738.  Stratford the Bow near London; and bound them in chains by the score, as at 
p Jdem ibid. fol. 1389.  Colchester in the bloody days of Queen Mary. Nay, their intent was on the fifth of November in the year 1605. to burn, and that at one fire by the hundreds, and those not the meanest of the people, but the very principals of our Church & Commonwealth, even the most meek King himself, together with his noble consort, and all their royal issue. This Powder-plot was so transcendent in villainy, that I may well use the words of 
q Deut. 4.32.  Moses: Ask of the days of old, that have been before you, since the day that God created man on earth, and inquire from the one end of heaven to the other, if there came to pass such a thing as this, or whether any such like thing hath been heard? And answer may be given out of the 19 chapter of judges, at the 30. verse, There was no such thing done or seen, since the time that the children of Israel came up from the land of Egypt, unto this day. The like was never done, nor heard of in Israel, nor throughout the world, since the beginning. To speak with 
r Habacuc. 1.5.  Habacuc: Behold a work wrought in your days, you will not believe it, when it shall be told you. Shall I call it a work done? no beloved (as a reverend father of our Church) it was the work of the Lord, that it was not done. The snare was broken, and we delivered, and they fell into the pit who digged it for us. A work of so great might and mercy, that it ought to be had in a perpetual remembrance. 
s Exech. 24.2.  Son of man, writ thee the name of the day, even of the same day; for the King of Babel set himself against Jerusalem this same day. The fifth of November is the day, wherein we were delivered from the Babylonish and Romish tyranny, let us be glad and rejoice therein, and sing as David in the second part of this Hymn, O God my heart is fixed, my heart is fixed, I will sing and give praise, etc.   
PSALM 111. 
I will give thanks unto the Lord with my whole heart, secretly among the faithful, and in the congregation.  
THis Hymn may be parted into three portions: 

1. A protestation of King David in the first verse, that he will in his own person (hereby giving all his subjects a good 
t Mollerus.  example) praise the Lord, I will give thanks; and that not 
u Tileman. calvin. Agellius.  hypocritically with his mouth and lips only, but with my heart; and that not with a 
x Hosea 10.2.  divided heart, or a piece, but with my whole heart; and that both in the secret assemblies of the faithful, and in the public congregation. 
y Bellarmine.  Or I will give thanks secretly for the satisfaction of mine own conscience, and in the congregation openly, for the further edification of my brethren.  
2. An enumeration of God's admirable blessings, conferred upon the whole world in general. Upon his Church in more particular, as the 
z calvin.  ground and matter of his praise, from the second verse to the tenth, The works of the Lord are great, his works of creation, and works of redemption are worthy to be praised and had in honour. His works of creation, 
a Strigellius. Turrecremat.  as the making of all things of nothing, and the preserving of the same from the beginning in a most excellent beauty. His works of redemption, as Christ's incarnation, passion, resurrection, ascension; all which our merciful and gracious Lord hath so done, that they ought to be had in remembrance. Here then observe the reason, why the Church allotted this Hymn to be read on Easter day: the redemption of Israel out of Egypt, is a plain 
b Bucer.  figure of our deliverance by Christ, out of the hands of all our spiritual enemies; and their 
c 1. Cor. 5.7.  passover and 
d 1. Cor. 10.3.  Manna (which is implied here, vers. 5) is a type of our spiritual eating and drinking at the Lords table, which is enjoined us at Easter, above all other times in the year.  
3. A conclusion at the 10. verse, containing a 

Rule 

Propounded, The fear of the Lord is the beginning of wisdom.  

e Agellius. Bellarmine.  Expounded, A good understanding have all they, that do thereafter.    

f Wilcox.  Reason, The praise of it endureth for ever.      
Concerning the two former parts, I have written 
g See notes on 89. Psalm, & sermon on Gunpowder treason day.  heretofore much, and I shall have just occasion 
h In Psal. 

113  
118  
145    hereafter also to say more. My purpose for the present is to begin at the Psalms end, The fear of the Lord is the beginning of wisdom, etc. The which Epiphonema concludes the Prophet's whole discourse, touching the praise of God: as if he should have said, seeing the works of the Lord are so great, so worthy to be praised and had in honour, so marvelous and memorable, that they deserve the seeking out, 
i Arnobius. Mollerus.  seeing his name is so reverend and holy; doubtless the fear of the Lord is the beginning of wisdom, and the praise of it endureth for ever.  

k Melancthon.  To fear God is to believe in him, to love him, to put our trust in him, to give him thanks, and in all our actions and passions to be ruled according to his holy laws. In a word, to fear God (as the 
l Ecclesiastes. 12.13.  wise man teacheth) is our whole duty, concerning offices of piety toward God, & pity toward our neighbours. For the word beginning, signifieth here not only principium, but also 
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 dignity. For as David here calleth it the beginning of wisdom: so Solomon, Ecclesiastes 12.13. the end of all. The fear of the Lord is indeed the first alphabet of wisdom, the beginning, as it were the ⁿ begetting, or (as 
o Ecclesiasticus 1 24.  jesus the son of Syrach termeth it) the root of wisdom. 
p Melancthon. calvin. Bellarmine.  But that is not all, it is not only an introduction to wisdom, but wisdom itself, job. 28.28. The fear of the Lord is wisdom, and to departed from evil is understanding. It is deep wisdom (saith our English paraphrast in metre) yea the perfection and fullness of wisdom, Ecclesiasticus 1.20. 
q Genebrard.  As then in the vulgar Latin, Ecclesiasticus 11.3. honey, which is the chief of sweet things, is called initium dulcoris, the beginning of sweetness: even so God's fear (which upon the point is summa summarum, as it were the sum total of all holy knowledge) is termed initium sapientiae, the beginning of wisdom.  
This assertion, in worldly men's understanding, is a grand paradox: for they repute the preaching of Christianity 
r 1. Cor. 1.18.  foolishness, and the professors of the same, fools, 1. Cor. 4.10. We are fools for Christ's sake. Lo, say the wicked of the godly, Wisdom 5.5. We thought their life, madness, accounting them rather mad men, then sad men. But the spirit of truth here proclaimeth on the contrary, that all worldlings are blindlings, and that none wicked are wise. To such as have not the fear of God before their eyes, it is expressly said by 
s Prou. 1.22.  Wisdom itself, O ye foolish, how long will ye love foolishness, and hate knowledge?  
It is objected out of S. Luke, chap. 16. vers. 8. that the children of this world are wiser than the children of light. Answer is made by the 
t Origine. jansenius. Maldonat.  Doctors upon 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 business 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: even 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 do evil (as the 
y Jerem. 4.2.  Prophet speaks), but to do well they have no knowledge.  
Atheists, acknowledging no God, are very fools: Psal. 14. The fool said in his heart, there is no God. If this Ignoramus had so much brain as brow, the 
z Vide Bellarm. de ascensione mentis in deum per scalas create. grad. 1. 2. 8.  books of the Creatures and Conscience would inform his understanding, 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 fools, before Christ (the Sun of righteousness) calls them out of 
a 1. Pet. 2.9.  darkness into marvelous light, a blind and a foolish nation, Deut. 32.21. Even the seven wise men of Greece (saith 
b De vera sapientia, cap. 1.  Lactantius) had no good understanding, because none but fools accounted them wise. Nay, S. 
c Rom. 1.21.  Paul gives this judgement of all Heathen Philosophers, that they were vain in their imaginations, and that while they professed themselves to be wise, they became fools. In this respect 
d Epist. ad Octavium.  Cicero had just cause to complain, 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 own will, are very fools. So Paul called his Galathians, who joined the Ceremonies of Moses unto the Gospel of Christ, as necessary to salvation: 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 have begun in the spirit, you will end in the flesh?  
Carnal Gospelers and hypocrites, who profess they know God in their words, and yet deny him in their 
f Tit. 1.16.  works, are very fools. Their prayers are sacrifices of fools, Ecclesiastes 4.17. Their disputations about religion, are foolish questions, Tit. 3.9. all their generation are fools and blind, Matth. 23.17. As for example, the slow-backe neglecting the works of his vocation, and living in idleness, (though he hears never so many sermons upon the working days) in the judgement of the wisest is a very fool: Ecclesiastes 4.5. The fool foldeth his hands, and eateth up his own flesh. So, whosoever is ungrateful unto the Lord (which is the Father of mercies, and God of all grace) for his manifold blessings, is a very fool: 
g Deut. 32.6.  Do ye so reward the Lord, O ye foolish and unwise people? the ox knoweth his owner, and the ass his master's crib: but Israel hath not known, my people hath not understood, Esay. 1.3.  
So the covetous wretch (who though he boast of his faith and hope, 
h Habacuc. 1.16.  sacrificeth unto his net, and saith in his heart to the wedge of gold, 
i job. 31.24.  thou art my confidence) is a very fool. 
k 1. Sam. 25.25.  Nabal is his name, and folly is with him, a blind fool, like 
l judges 16.21.  Samson in the mill, he grinds for other, but eats not of the fruits of his labour himself, the which is termed by Solomon, an evil sickness, and a vanity, Ecclesiastes 6.2.  
So the proud man, as well in his ambition, as in his honour, is a very fool. 
m Psal. 32.10.  Like horse and mule without understanding: like the famous fool 
n Mensa philosophica fab. de fatuo.  Lobelinus, who being in a new coat knew not himself. 
o Sir R. Barckley felicity, lib. 5.  For if in favour, he knows no man; if out of favour, none know him.  
So the Drunkard is a very sot, 
p Seneca epist. 65  mancipium corporis, a slave to his own servant, a fool with a witness, his fault is written in his forehead and in his face, he reels in open street, and hath in his drunken fit a little less wit than a beast, and but a little more sense than a block.  
So the wanton is destitute of understanding, Prou. 6.32. led by the foolish woman as a fool to the stocks, Prou. 7.22. For though he may peradventure blind the Bishop, and 
q Vision of Pierce Ploughman pass. 3.  cope the Commissary: yet Gods 
r Qui minimè fallitur, quia minimè clauditur. Bernard lib. 5. the Considerate.  allseeing eye (when the night is dark, the door fast, and the curtain close) findeth out his foul folly.  
To conclude this point, every kind of wickedness is a weakness, and every fault a folly. But on the contrary, every point of religion is a part of wisdom, as conducting to blessedness (the end of wisdom). To serve the Lord in fear, and to cast all our care upon him, is wisdom: for, 
s Psal. 112.1.  Blessed is the man that feareth the Lord, blessed are they that pit their trust in 
t Psal. 2.12.  him. To love thy neighbour as thyself, is a part of wisdom: for, Blessed is the man 
u Psal. 41.1.  that considereth the poor and needy, blessed are the meek, blessed are the merciful, etc. To live soberly toward thyself, is a part of wisdom: for, blessed are the poor in spirit, Matth. 5.3. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and men see his filthiness, Apoc. 16.15.  
The blindlings of the world cannot in this life see this, and therefore they will not say this; but one day, to wit, at the last day, they change their minds, and sighing, acknowledge within themselves, 
x Wisdom. 5.3.  This is he, whom we sometime had in derision, and in a parable of reproach, we fools thought his life madness, and his end without honour, how is he counted among the children of God? and his portion is among the Saints: therefore we have erred from the way of truth, and the light of righteousness hath not shined unto us, and the Sun of understanding rose not upon us.  
A good understanding have all they that do thereafter.] In Philosophy wisdom is defined by knowing, but in Divinity wisdom is prized by doing. They be wise men in deed 
y Aeneas Silvius comment. in Panormit. lib. 3.  Non qui facienda dicunt, sed qui dicenda faciunt; heretics read so much, and hypocrites usually cite so much, and the devil himself knoweth so much of the Gospel as any: yet all these notwithstanding have bad understanding, 
z Chrysost. in loc.  only such have good understanding in God's fear that do thereafter, 
a Melanct. Mollerus.  that is, in all their actions & passions altogether rely upon his sure promises, ever ready to be ruled according to his word and will, so David expounds himself in the 
b Verse 99 so Moses Deut. 4.6 Jerem. 8.9.  Psal. 119. I have more understanding than my teachers, for thy testimonies are my study. I am wiser than the aged, because I keep thy commandments. Here then is condemned as folly the 
c Coloss. 2.23.  will-worship, or voluntary religion of all hypocrites, especially 
d Mollerus.  Papists, honouring God not according to his fear, but according to their own fancy.  

e See Respon. Elien. ad apol. Bellar. pag. 207. 208 et Mort. Appeal. lib. 1. ca 2. §. 13.  Purgatory, being a figment of idle Poets, and not the judgement of holy Prophets, is a parcel of foolery; wherein the Pope showeth himself most uncharitable, for that 
f Bulla Clemen. 6 & apud Antonio Florent. part. 3. tit. 22. cap. 6.  having power to fetch all souls out of this hell, and to purge whole Purgatory, suffers notwithstanding this fire to burn still, only because it warmeth his own kitchen.  
Praying to the dead, is another parcel of foolery, the which in the Book of God's fear hath neither precept, nor pattern, nor promise; for our calling upon God we find 
g Esay 28.10.  precept upon precept, and promise upon promise. Call upon me (saith the 
h Psal. 50.15.  Lord) in the time of trouble, so will I hear thee, etc. whom have I in heaven but thee, Psalm 73.25. So Christ openly, Come unto me all ye that are weary, and heavy laden, and I will ease you. Come unto me, that is a precept; I will ease you, that is a promise. Come 
i See Gospel on S. Mathias day.  not to mine, but to me; not to my Saints, or Angels, or Martyrs, or mother: but to myself, send not other, it is my pleasure that ye come: seek not for help from other, I will ease you. There be likewise so many patterns of this devotion, as there be godly prayers recorded in holy Bible; but on the contrary never a leaf, never a line, never a letter in the Book of Wisdom that favoureth invocation of Saints, and therefore we may well apply that unto the Church of Rome, which 
k 2. Kings 1.3.  Elia said unto the messengers of Ahaziah, Is it not because there is no God in Israel, that ye go to inquire of Baalzebub the God of Ekron? is it not because there is no living God in heaven, that ye pray to stocks on earth, and seek to 
l See Sermon on Gunpowder treason day, page 6. 7.  such saviours, as are worthily thought to reside with Belzebub in hell? Is it not an idle thing to sue to the man, if the master always be present, and ever ready to grant thy request? and is it not a greater folly to call upon Saints in our trouble? when our blessed Saviour hath openly not only said, but also sworn, 
m john 16.23.  Verily, verily, I say unto you, whatsoevey you ask the Father in my name, he will give it you, etc.  
Their profaning of the blessed Sacraments is another parcel of foolery, for is not (I pray you) their christening of 
n Durant. de ritibus eccles. li. 1. ca 22. num. 6. see Respon. Elien. ad apolog. Bellarm. Fox Martyr fol. 786. & Pet. Moulin. defence of our faith against Coeffetua. art. 16  Bells an impudent mocking of holy Baptism; and the denying of the Cup unto Lay-men, a notorious lurching at the Lord's Table, contrary to Christ's 
o Mat. 26.27.  express word, Drink ye all of this; in giving the bread he said only, Take, eat, indefinitely 
p Calu. & Marlorat. in loc. Mat. : but when he took the Cup (as foreseeing this innovation of Papists) he did add an universal note, bibite omnes, drink ye, drink all ye: so they make marriage a Sacrament, and yet affirm, that holy Priesthood is profaned by this holy ordinance, that it is 
q Bellar. orat. in schol. habit. tom. 3. controuer. in fine.  sacrilege forsooth, and not a Sacrament. And 
r Dr. Fulke in Heb. 13.4.  so they honour it as the jews honoured Christ, in clothing him with a purple rob. What should I speak of their Mass, which is a notorious enemy to Christ, in respect of his oblation and office, the Lord hath sworn and will not repent that Christ is a Priest for 
s See Chemnit. examp. par. 2. page 170. 171.  ever, Psalm 110.4. offering himself once for all, Heb. 9.26.28. Are the mass-priests than any better than idle fools, 
t Con. Triden. & Bellar. lib. 1. de missa per totum ferè librum.  in offering him often unto God the Father, under the forms of bread and wine really and properly, for the sins of the quick and the dead? It is reported of the zealous and learned Martyr 
u Fox Mart. fol. 855.  joannes Mollius, that he never spoke of the name jesus, but instantly tears dropped from his eyes. And surely the due consideration of Christ's all-sufficient oblation and sacrifice for all our sins on the Cross, should make us abhor those massmongers, and to say with our 
x Psal. 139.21.  Prophet, Do not I hate them (O Lord) that hate thee, and am not I grieved with those that rise up against thee? yea Lord, I hate them right sore, even as though they were mine enemies.  
But the main point of their foolish wisdom, is the prohibiting of the Scriptures in a vulgar and known tongue. 
y john 5.39.  Christ saith expressly, Search the Scriptures. Antichrist on the contrary, 
z Ex registro. joh. Longland Episc. Linc. fol. 85. apud Fox Mart. fol. 763.  the reading of holy Scriptures is against the determination of the Church. As long as Lay-men are kept from the light of the Gospel, and Lantern of the Law, they cannot spiritually discern their Priests erroneous doctrines and doings. Herein the popish Clergy doth use the foppish Laity, like as the 
a judg. 16.25.  Philistines handled Samson, first they put out their eyes, and then being blindfold; they make pastime with all degrees of them, even with Emperors and Kings, and 
b 2. Thes. 2.3.  all that is called God. I have heard often, and read 
c Dr. Carleton, directions to know the true Church. pa. 40.  also, that Cardinal Caietan coming into Paris, and seeing the blind people very desirous of his blessing, and therein undoubtedly the Popes: he turned to them and said, Quandoquidem hic populus decipi vult, decipiatur in nomine diaboli: that is, seeing this people will needs be deceived, let them be deceived in the name of the devil, and so gave them the Pope's blessing.  
In these points and many more the Papists (albeit never so learned) have bad understanding, and the reason hereof is plain, because they have changed the rule of faith, 
d Concil. Trident. idem Bell. lib. de verbo Dei non scripto. cap. 3. §. contro. & cap. 4. § nunc ut. & 12 §. dico secundo.  adding to the Scriptures unwritten traditions, and honouring them with equal affection of devotion and reverence, and so consequently worshipping God after their own inventions, and not according to the prescript of his holy faith and fear.  
The praise of it endures for ever.] Or as other Translations, his praise, referring it 
e Bucer. Agellius.  either to God, or else to the man who fears God. 
f Chrysost. Euthym.  Some Divines ascribe this praise to God alone, 
g Genebr. in loc. & in Psal. 148.13.  because Tehilla properly signifieth only that kind of praise which is due to God: and so they make this clause to contain both a 
h Melancth. Mollerus.  precept, and a promise. Precept, exhorting us to praise God with all our heart, both in the secret assemblies of the faithful, and in the public congregation. And so this Hymns end doth answer the beginning, and the Text in every point, the title. Now, lest any man in executing this office should be discouraged, the Prophet addeth a promise, God's praise doth endure for ever, as if he should have said, The Lord is 
i Psal. 99.1.  King, be the people never so impatient, the Lord is 
k Kings 18.31.  God, albeit the 
l Psal. 2.1.  Gentiles furiously rage's together, and the jews imagine a vain thing, the Kings of the earth stand up, and the Rulers combine themselves against him. He that dwelleth in heaven hath all his enemies in derision, and makes them all his footstool; his power is for ever, and so consequently his praise shall endure for ever; in the militant Church, unto the world's end, in the triumphant, world without end.  
Most interpreters have referred this unto the good man who fears the Lord, yet diversly. 
m In loc.  Saint Augustine expoundeth it thus, his praise, that is, his praising of the Lord shall endure for evermore, because he shall be one of them, of whom it is said, Psal. 84.4. Blessed are they that dwell in thy house, they will be always praising thee. 
n Arnobius. Dr. Incognitus. Bellarmine. R. Stephanus Tileman.  Other understand by 
o His, that is, their praise who fear the Lord and do thereafter, the singular for the plural. Bucer.  his praise, the commendation of the good man, both in the life present, and in that which is to come, for his righteousness shall be had in an ever lasting remembrance, Psal. 112.6. Concerning the present, howsoever the name of the wicked rot either in oblivion, or in ignominy: yet 
p Prou. 10.7.  the memorial of the just is blessed, it is like the composition of the perfume made by the skill of the Apothecary, sweet as honey in all mouths, and as music at a banquet of wine.  

r Buchanan.  Hunc ventura nepotum semper dicent secla Beatum. Or as Beza  
Hic sapit, hic demum mansura laud fruetur, 
q Eccles. 49.1.   
— parere qui Deo studet.  
In the world to come, the Lord will say to such as loving his fear, have lived thereafter; 
s Mat. 25.21.  It is well done, good servant and faithful, enter into thy Master's joy: to become the people's Saint, and to be commended of the most, is not always honourable, Non minus periculum ex magna fama (said 
t In vita Agric.  Tacitus) quàm ex mala. That commendation is only true glory, which (as 
u Tusc. quaest. li. 3  Cicero speaks) is Consentiens laus bonorum, & incorrupta vox bene judicantium. And therefore to be praised by the most worthy of all honour and praise, the Lord most high and most holy, surpasseth all the wickeds glozing, all this world's glory.  
Now then, I demand of the worldling, what is the most high and deep point of wisdom? is it to get an opulent fortune, to be so wise as fifty thousand pounds? behold, godliness is great gain, saith 
x 1 Tim. 6.6.  Paul, and the Christian only rich, quoth the renowned 
y Clem. Paedag. lib. 3.  Catechist of Alexandria. Is it to live joyfully, or (to use the gallants phrase) jovially? behold, 
z Psal. 97.11.  there is joyful gladness for such as are truehearted. A wicked man in his madde-merry humour for a while may be Pomponius Laetus, but a good man only is Hilarius; only he which is faithful in 
a Psal. 64.10. Prou. 13.9.  heart, is joyful in heart. Is it to get honour? the praise of God's fear (saith our Text) endures for ever. many worthies of the world are most unhappy, because they be commended where they be not, and tormented where they be, hell rings of their pains, earth of their praise; but 
b Psal. 112.1.  blessed is the man that feareth the Lord, for his commendation is both here lasting, and hereafter everlasting; in this world renowned amongst men, in the next rewarded amongst Saints and Angels in the kingdom of glory.   
PSALM 113. 
Praise the Lord (ye servants) O praise the name of the Lord.  
THis Hymn (as both Text and Title tell us in the very beginning) is an exhortation to praise the Lord, wherein 3. points are chief regardable, 

quis, who? ye servants.  
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 evermore.  
In all places, vers. 3. from the rising up of the Sun, to the going down of the same.    
quapropter, why? for his 

Infinite power, vers. 4.  
Admirable providence both in 

Heaven.  
Earth and that in 

Public weals, vers. 6.7.  
Private families, vers. 8.          
The Prophet exhorts 
c Caluin.  all people to praise the Lord, Young men and maidens, old men and Children praise the name of the Lord, Psalm. 148.12. More specially, God's people which have tasted of his goodness more than other, as having his 
d Psal. 147.19.  statutes, and ordinances, and covenants, and promises, and service, Rom. 9.4. 
e Wilcox.  most chief the Levites and Priests, as being appointed by the Lord for leaders and guides unto the rest, his servants after a more special manner, as it were in ordinary. All men own this duty to God, as being the 
f Psal. 95.6.  workmanship of his hands; Christians above other men, as being the 
g Psal. 100.2.  sheep of his pasture; Preachers of the Word above other Christians, as being 
h Ephes. 4.11.  pastors of his sheep, and so consequently patterns in word, in conversation, in love, in spirit, in faith, in pureness, 1. Tim. 4.12.  
Yea, but how must almighty God be praised? for as not every one that saith unto the world's Saviour, 
i Matth. 7.21.  Lord, Lord, shall enter into the kingdom of heaven: 
k Basil. Chrysost. Euthym.  so not every one that hath in his mouth a bare (the Lord be praised) is a praiser of the Lord, but he which is ever ready to suffer and do the will of his Master and maker. God is to be praised in thought, and word, and deed: 1. Cor. 6.20. Glorify God in your body, and in your spirit. The Lord as being high above all heathens, and glorious above all heavens, is blessed ever in himself; but that he may be blessed of other, let your light so shine before men, that they may see your good works, and glorify your father which is in heaven, Matth. 5.16. A lewd life doth occasion enemies of piety to revile the Gospel, and to blaspheme God, Rom. 2.24. but honest behaviour (on the contrary) to praise God in the day of visitation, 1. Pet. 2.12. In one word, 
l Tileman.  he doth praise God most, who liveth best.  
The Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin pueri, may be taken for children as well as servants. And therefore the translation of the Psalms in meeter aptly, Ye children which do serve the Lord. There is between little children and servants so great affinity, that (in Greek and Latin) servants are called children, and children servants, according to that of 
m Galat. 4.1.  Paul, The heir, as long as he is a child, differeth nothing from a servant. And so the translators in using the word pueri (though aude in Hebrew properly signifieth a servant) 
n Placidus. Bellarmine, Dr. Incognitus.  insinuate, that we should be like to little children in serving of the Lord, that is, simple, meek, pure.  
Praise the Lord, O praise the name of the Lord!] The doubling and tripling of this exhortation, is to whet our 
o calvin.  dullness and coldness in executing this office, 
p Placidus.  to show that God is to be praised with an earnest affection and zeal. 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 need 
q Esay. 28.10.  precept upon precept, and line unto line, to put us in mind of our duty.  
Or this exhortation is doubled, 
r Wilcox.  to show that God alone is worthy all praise; the kingdom is his, and therefore the glory; from him is all power, & therefore to him is due all praise. And that not only for a little while, but from this time forth for evermore: For the servants of the Lord are to sing his praises in this life to the world's 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 up of the Sun, unto the going down of the same, 
s Bonavent. Mollerus.  that is, in and through all the world; 
t Wilcox.  for he puts the two chief parts of the world, for the whole world, because these two quarters (of East and West) are most inhabited.  
Many Christian Interpreters, and some Doctors of the 
u Kimchi apud Genebrard in loc.  jews, understand this of our Lord Christ, whose kingdom is without either limits or end. Without limits, as having 
x Psal. 2.8.  the heathen for his inheritance, and the uttermost parts of the world for his possession; his 
y Malac. 1.11.  name is great among the Gentiles, and incense shall be offered unto him in every place. The which is all one with our text, the Lords name be praised from the rising of the Sun, to the going down of the same. Without end, for God the Father said unto God the Son, 
z Psal. 110.1.  sit thou on my right hand, until I make thine enemies thy footstool. 
a Psal. 89.35.  His seat is like as the Sun, he shall stand fast for evermore, like the faithful witness in heaven. Yea though heaven be 
b job. 14.2.  no more, but perish and wax old as doth a garment, yet he is 
c Heb. 1.12.  ever the same, and his years do not fail. The which is answerable to the words of our Prophet here, Blessed be the name of the Lord from this time forth for evermore.  
The Lord is high above all heathen] The most High deserves to be most honoured; but the Lord is high above all heathen, and his glory above the heaven: Ergo, worthy to be praised more than all, either Princes or people. The greatest of all creatures in heaven is an Angel, and the greatest of all men on earth is an Emperor: but the Lord is greater than both, as being their maker, 
d Acts. 17.28.  in whom they live, and move, and have their being. Higher than all Heathen, infinitely greater than Alexander the Great, Pompey the Great, Mahumet the Great. Higher than all heavens airy, where feathered fowls are, for he 
e Psal. 18.10.  flieth upon the wings of the wind, and 
f Psal. 68.4.  rideth upon the clouds as upon an horse. Higher than heavens glorious, where blessed souls are; for the heaven of heavens is but his seat where he reigneth, a 
g Psal. 95.3.  great King above all gods. Who then is like to the Lord our God, either among the clods on earth, or clouds in heaven? 
h Esay. 40.12.  He measures the waters in his fist, and meateth out heaven with his span, and comprehends the dust of the earth in a measure. The which 
i In loc. Esai. See Bellarm. de ascensione mentis in deum per scal. create. Grad. 2. cap. 1.  Hierome out of Aquila doth interpret after this sort; He measures the waters with his little finger, the earth greater than the waters, with three fingers: the heaven greater than both, with his hand and span. He filleth all things, and nothing is able to comprehend him; according to that of 
k 2. Chron. 6.18.  Solomon, Heavens, and heavens of heavens are not able to contain thee. Nay the whole world, in respect of his greatness, is but as a drop of the morning dew, Wisdom. 11.19.  
This may teach us, in whatsoever estate to 
l Luke 21.19.  possess our souls in patience, to be 
m Ephes. 6.10.  strong in the Lord, and in the power of his might; albeit our enemies come about us like 
n Psal. 118.12.  Bees, he which is higher than the highest, and greater than all men, and all Devils, is our protector, stony rock, tower of defence, buckler, salvation & refuge, Psal. 18.1. And as God is most able to help us in trouble, so likewise most apt & ready: for, as it followeth in the next clause, though he dwell on high, yet he doth humble himself to behold the things, that are in heaven and earth.  

o Apud Ambros. de officijs lib. 1. cap. 13.  Some Philosophers thought it too great a labour for God to govern the whole world, and other on the contrary too base. But 
p Ambros. in Hexam. lib. 5. cap. 2.  Divines answer both of them in one word, Deus neque laborat in maximis, neque fastidit in minimis. Indeed the Poet said, Non vacat exiguis rebus adesse lovi: but the 
q Matth. 10.30.  Scripture telleth us otherwise, that the very hairs of our head are numbered, and that not so much as a sparrow, which is sold for a farthing, can fall on the ground, without our heavenly Father's providence. Disponit membra culicis & pulicis, as Augustine in Psal. 148. For besides his 
r Caluin Instit. lib. 1. cap. 16. Vide Thom. 1. part. quaest. 22. art. 2. & Caietan. ibid.  general providence, which is seen in the government of the whole universe, he hath a particular also, moderating every singular action and accident. He dwelling on high, beholdeth us as Emmots upon the molehills of this earth, in him we live, and move, and have our being. He supporteth all things by his mighty word, Heb. 1.3. he reacheth from one end to another, and ordereth all things sweetly, Wisdom. 8.1. We read, Mat. 9 that there was a woman diseased with an issue of blood twelve years: and joh. 5. that a certain man had been sick eight and thirty years: and joh. the 9 that one was blind from his birth. All which happened not by human chance, but by divine choice, that 
s John 9.3.  the works of God might be showed on them. 
t Lipsius' de Constant. lib. 1. cap. 14.  Omnia non permissa solùm à Deo sed etiam immissa: The Lord doth not only suffer and see what is done here below, but also disposeth of every particular event, to the glory of his name, and good of his children. He beheld David in his trouble, Daniel in his dungeon, Peter in his prison, and ordered their short affliction to their endless consolation. And this may comfort us in all our wants and wrongs, He that dwelleth on high, humbleth himself to behold the things below, 
u Psal. 121.4.  he that keepeth Israel, neither slumbers nor sleeps. I 
x Esay. 49.16.  have graven thee (saith the Lord) upon the palms of my hands, and thy walls are ever in my sight. He hears the very 
* Psal. 38.9. judges 2.18.  groans of his servants in their closerts, and 
y Psal. 41.3.  makes all their beds in sickness; as S. 
z Confession lib. 3. cap. 11.  Aug. sweetly, he cares for all his children, as if all were but one: and for every particular Christian, as if one were all.  

a See Mollerus & Strigel. in loc.  Some Divines apply this unto Christ: He which is 
b Rom. 10.12.  Lord over all, is high above all heathen; all lands are his inheritance, all people his possession, Psal. 2.8. He triumphed over death and hell in his resurrection, and his glory shined above the heavens in his ascension: A 
c Acts 1.9.  cloud took him up out of this world, and he did ascend far above all heavens, Ephes. 4.10. Here then observe the reason, why the Church allotted this Hymn for this day, because Christ in his 
d Rom. 1.4.  resurrection from the dead, is declared mightily to be the Son of God, high above all heathens, and heavens. That which is here said, he humbled himself to behold the things that are in heaven and earth, is all one with that, Esay. 61.1. and Luk. 4.18. The spirit of the Lord hath anointed me to preach good tidings unto the poor, to bind up the broken hearted, and to comfort such as mourn in Zion. 
e Marlorat in Luc. 1. See Magnificant, & epist. 3. Sund. after Trinit.  Almighty God can not look above himself, as having no superiors; nor about himself, as having no equals; he beholds such as are below him. And therefore the lower a man is, the nearer unto God: he resists the proud, and gives grace to the humble, 1. Pet. 5.5. he pulls down the mighty from their seat, and exalteth them of low degree: the most high hath a special eye to such as are most humble. For, as it followeth in our text, he taketh up the simple out of the dust, and lifteth the poor out of the dirt.  
The Poet said, Haud facile emergunt, quorum virtutibus obstat res angusta domi; that it is an hard thing for a man of low birth and small means, to be preferred unto high places of honour. But our Prophet here to demonstrate Gods admirable power and providence, showeth how the Lord raiseth the poor man out of the mire, that he may set him with the Princes, even with the Princes of his people.  

f Aelian. hist. lib. 2.  Darius was borne of a servant, Archelaus King of Macedonia base begotten; Antigonus, Themistocles, Photion, Epaminondas, and other noble worthies issued from ignoble parents. 
g Knolles Turk. hist. pag. 4.  Tangrolipix of an ordinary Captain, became Sultan of Persia, and first erector of the high and huge Turkish Empire. Tamburlaine (as 
h Apud Knolles in the life of Bajazet. 1. fol. 212.  some think the son of a Shepherd) was in his time the scourge of the great Turk, treading under his foot insolent Bajazet the first, of his violent and fierce nature surnamed 
i Knolles ubi sup. fol. 203.  Gilderun or lightning. 
k Abraham Bucholcer. jud. Chron.  Willegis Archbishop of Mentz was the son of a Wheele-wright, and therefore that he might always remember, how the Lord had exalted him out of the dirt, to set him with Princes, he caused the walls of his privy Chamber to be hung with instruments of Carpentry, to which he joined this Motto, Willegis, Willegis, recole unde veneris: and from hence the Bishops of that Sea give two wheels in their arms. In England also many Prelates have been lifted out of the mire to the Mitre, it is the Lords doing that hath his dwelling on high, and yet humbleth himself to behold the things in heaven and earth. Renowned Sir 
l Camden in Elizabetha pag. 301  Francis Drake, the son of a poor Vicar in Kent, was in our age both a terror to proud Spain, and the mirror of England in the most unknown and uttermost parts of the world.  
The Scriptures afford manifold examples in this kind, Moses a 
m Exod. 2.  castaway child, was afterward a leader, and a god (as it were) to the children of Israel, Exodus 4. So Daniel of a poor Captive, Dan. 1.6. became a chief ruler, Dan. 2.48. So 
n Psalm. 105.17  joseph sold for a bondservant (whose feet were hurt in the stocks, and the iron entered into his soul) was afterward (Gods high and holy providence so disposing) set free by Pharaoh the King: he made him also Lord of his house, and ruler of all his substance, that he might inform his Princes after his will, and teach his Senators wisdom. So the Lord 
o Psalm. 78.71.  chose David his servant, and took him away from the sheepfold, as he was following the Ewes great with young-ones, that he might feed jacob his people, and Israel his inheritance: the Lord did not only lift him out of the mire, but also prefer him, he set him with Princes, and 
p Genebrard.  those not Princes of other nations, as joseph was exalted in Egypt, and Daniel in Babel: but even with the Princes of his own people, to wit, of his own country, where men of eminent parts are most 
q john 4.44.  neglected, 
r Mollerus.  Or his may be referred unto God, as if the Prophet should have said, he taketh up the poor man out of the mire, that he may set him in authority, not among the heathen only, but over the Church his own people: the which is the greatest honour of all, according to that of David, 
s Psal. 84 11.  I would choose rather to sit at the threshold in the house of my God, then to dwell in the tents of ungodliness: and the good Emperor Theodosius (to the fame purpose) desired rather to be membrum ecclesiae, quàm caput imperij: that is a member of the Church, than head over all unbelievers. Now David was advanced according to both interpretations, in that he ruled his own people, who were God's people: so the text, 2. Sam. 12. Thus saith the Lord God of Israel, I anointed thee King over Israel, and delivered thee out of the hand of Saul, and gave thee thy Lords house, and thy Lords wives into thy bosom, and gave thee the house of Israel and juda, etc.  
As God (in his holy providence) taketh up some poor men out of the mire, to set them with Princes, even with Princes of his people: so many times he puts down the mighty from their seat, and brings them unto the very dunghill, 
t Psal. 75.8.  he ruleth as a judge, he puts down one, and sets up another. Examples hereof in holy Scripture: 
u Ester. 3.1.  Haman a man exalted above all the Princes in Assuerus court, was (upon the sudden) hanged on the tree that he had prepared for his enemy, Ester. 7.10. Nabuchadnezzer a proud king, was driven from men's society to converse with beasts, 
x Dan. 4.30.  He did eat grass as the Oxen, and his body was wet with the dew of Heaven, till his hairs were grown as eagle's feathers, and his nails like birds claws, and all for this end, that he might know that the most high ruleth over the kingdom of men, and giveth it unto whom soever he will. 
y Acts 12.12.  Herod in the midst of his glory, (when the people hearing his oration in the seat of justice, gave a shout, saying, The voice of God and not of man) was immediately smitten by the Lord's Angel, so that he was eaten up of worms, and gave up the ghost.  
In profane history we find that 
z See Sir Walter Raulegh preface to the worlds hist.  Darius played the part of the greatest Emperor, and the part of a most miserable beggar, a beggar begging water of an enemy to quench the great drought of death. 
a Knolles in his life.  Bajazet the first, in the morning was the grand Signior of the Turks, and in the same day the footstool of Tamburlaine. 
b Procopius de bello. Goth. lib. 1 & 3. idem. Simon Schardius in vita Petri de vineis epist. eiusdem praefix. ubi multa huiusmodi reperias.  Bellisarius a most victorious captain (by whose valour and policy the Persians were vanquished: the Vandals subdued, and Africa recovered to the Empire) became before his death a distressed blind beggar in exile, begging his bread from door to door, craving and crying, a penny for poor Bellisarius.  
In our own Chronicles we read, that 
c Holinshead in the life of Rich. the 2.  Trisilian chief justice of England in the days of King Richard the second, was pulled from the bench above, to the bar below: nay, he which had often judged other to death, in fine was damned himself to the gallows. 
d Holinshead in the life of Edw. the 5.  Shore's wife, the merry minion of Edward the fourth, in her flourishing estate was sued unto more than all the Peers in the land, but afterward so despoiled of all her goods, and so despited by her merciless foe, than usurper of the Crown, that none durst give her so much as a crust of bread, or a drop of drink. She who whilom had stretched herself on beds of down, and was frolic with Princes in ivory palaces, ended her days in open street, even in a dirty ditch, & nomina fecit aquis, as some think Shoreditch is so called as it were Shores-ditch. The Seas of examples in this kind have no bottom, and therefore we should make no other account of this ridiculous world 
e Sir Walter Rauleigh, ubi sup.  than to resolve, that the change of fortune on the great theatre, is but as the change of garments on the less: for when on the one and the other, every man wears but his own skin, the players are all one. God which is on high, and humbleth himself to behold the things in heaven and in earth, appoints every man his part and apparel on the world's stage, lifting up and pulling down whom he list. He therefore that complains of wants or wrongs is either a fool, or ungrateful to God, or both; that doth not acknowledge how mean soever his estate be, that the same is yet far greater than that which God oweth him: or doth not acknowledge how sharp soever his afflictions be, that the same are yet far less, than those which are due unto him: howsoever it be with him, it is the Lords doing, he giveth and taketh away, blessed be his name for evermore.  

f Chrysostom. Arnobius jacob. de valent. Bellarmin.  This also may be so well applied unto Christ as the rest of the Psalm, for in taking our vile nature upon him, he raised the poor out of the dust, and the beggar out of the dunghill. He said to Adam, 
g Gen. 3.19.  Dust thou art, and to dust thou shalt return; but Christ in his resurrection and ascension hath 
h Ephes. 2.6.  raised us up together, and made us sit together in the heavenly places, even with the Princes of his people, that is, Angels, and Apostles, and other his holy Saints reigning in his kingdom of glory.  
He lifteth our souls out of the dust & dirt in this life, when our 
i Coloss. 3.2.  affections are by his grace set on things above, and not on things which are on earth. Our flesh is an house of 
k job. 4.19.  clay, but our 
l Luk. 1.47.  spirit rejoiceth in God, and hath her conversation in 
m Philip. 3.20.  heaven. A man is where his mind is, if then we mind heavenly things, our souls are raised out of the mire: 
n Dr. Jucognit.  so Christ in calling Matthew (from the receipt of custom) to make him an Apostle, lifted him out of the dunghill; and 
o jacobus de Valent.  in calling the rest of his Apostles, from their dirty courses in the world, to the preaching of his word, he raised them out of the dust, and made them (as it is in the 45. Psalm, verse 17.) Princes in all lands: and in raising Mary Magdalene from her old vomit and filthiness of sin, what did he but lift her out of the dunghill? To be brief, 
p See Gospel Dom. 13. after Trivit.  man is like the traveller, who went from Jerusalem to jericho, Luke 10. he falleth among thieves, into manifold temptations and noisome lusts: and they rob him of his raiment, of his righteousness and holiness, wherewith Almighty God adorned him in his Creation: and they wounded him and departed, for sin wounding the conscience, leaveth a man in a desperate case. But Christ is the true Samaritane, who takes compassion on man, He bindeth up his wounds, and poureth in oil and wine; he puts him on his own beast, and makes provision for him at an Inn: thus he taketh up the distressed out of the dust, and the beggar out of the dung.  
At our death he lifteth our souls out of the mire, when his glorious 
q Luk. 16.22.  Angels attend to convey them, out of this earthly tabernacle to his heavenly kingdom, which is immortal and cannot be shaken.  
At the last day he will also lift our bodies out of the dirt and mire. Man that is borne of a woman is full of troubles, and of short continuance, such a sack of dung, that the 
r jerem. 22.29.  Prophet calleth him thrice earth, at one breath, O earth, earth, earth, hear the word of the Lord, etc. After man hath in this world 
s Wisdom 5.7.  wearied himself, he goeth to bed, and sleepeth in the dust of the grave, neither shall he be raised or awake from his sleep till heaven be no more, saith 
t Job. 14.12.  job. But in the end, when as the 
u 2. Pet. 3.10.  heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works that are therein shall be burnt; then our blessed Saviour shall rouse us out of the dust, and raise us out of the mire, 
x Philip. 3.21.  changing this our vile body, that it may be like his glorious body; then this corruptible shall put on incorruption, and this mortal immortality; then both our souls and bodies shall have their perfect consummation in his kingdom of glory.  
He maketh the barren woman to keep house,] 
y Tileman.  As baseness in men, so barrenness in women is accounted a great unhappiness. But as God lifteth up the beggar out of the mire, to sethim with Princes: even so doth he make the barren woman a joyful mother of children. He governs all things in the private family, so well as in public weal. Children and the fruit of the womb are a gift and heritage, that cometh of the Lord, Psalm 127.4. and therefore the 
y Tileman.  Papists in praying to S. Anne for children, and the Gentiles in calling upon Diana, juno, Latona, are both in error. It is God only who makes the barren woman a mother, and that a joyful mother. Every mother is joyful at the first, according to that of 
z john 16.21.  Christ, A woman when she travaileth hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne into the world. But when babes are grown up and come to their proof, 
a Proverb. 10.1.  Solomon saith, A foolish son is an heaviness to his mother. And our Solomon in his kingly gift, I protest before that great God, I had rather be no Father and Childless, than a Father of wicked Children. Now God makes the barren wife, not only fruitful but also joyful.  

b Beza Paraphras.  Et nuper steriles, repentè matres  
longa beat propagine.  
He made barren old 
c Gen. 17.  Sara fruitful in bearing a son, and joyful in that her son was Isaac, in whose seed all the nations of the world are blessed. He made 
d Judges 13.  Manoahs' wife both a mother, and a joyful mother, in that she bore Samson the strong, who saved Israel out of the hands of the Philistines. He made 
e 1. Sam. 1.  Hannah both a mother and a joyful mother, in that she bore faithful Samuel the Lord's Prophet: he made Anne both a mother and a joyful mother, in bearing blessed Marie the 
f Luke 1.43.  mother of our Lord: he made Elizabeth a mother and a joyful mother, in bearing john the Baptist, a Prophet, yea more than a Prophet, for among them which are borne of women, arose there not a greater than john Baptist, Matth. 11.11.  

g Chrysost. Hierom. Arnobius.  Divines apply this also mystically to Christ, affirming that he made the Church of the Gentiles heretofore barren, a joyful mother of many children, according to that of the 
h Esay 54.1.  Prophet, Rejoice (O barren) that didst not bear, break forth into joy, and rejoice thou that didst not travel with child: for the desolate hath more children than the married wife, saith the Lord. See Epistle 4. Sund. in Lent.  
Or it may be construed of true Christians; all of us are by nature barren of goodness, conceived and borne in sin, not able to think a good thought, 2. Cor. 3.5. but the father of lights and mercies maketh us fruitful and abundant always in the work of the Lord, 1. Cor. 15.58. he giveth us grace to be fathers and mothers of many good deeds, 
i Ambros. de interpell. libr. 2. cap. 4. Idem Dr. Incognitus. in loc. & in Psalm. 102.17.  which are our children, and best heirs, eternising our name for ever.   
PSALM 114. 
When Israel came out of Egypt, and the house of jacob from among the strange people, etc.  
THere be two chief parts of this Psalm, the 

1. A description of Israel's admirable deliverance out of Egypt, in the four former verses.  
2. A dialogue between the Prophet and the Creatures about the same deliverance, in the four latter verses.    
In the deliverance, note 

1. The parties delivered, Israel, and the house of jacob, being God's 

Sanctuary.  
Signiory.    
2. The peril, out of which they were delivered, and 
k Chrysost. Mollerus.  that was 

1. Bondage.  
2. Bondage among strangers in Egypt.  
3. Bondage among such strangers as were cruel, a barbarous people.    
3. The manner how they were delivered, not by means ordinary, but miracles extraordinary, wrought on the 

Water, vers. 3. The Sea saw that and fled, jordaine was driven back.  
Land, verse 4. The Mountains skipped like Rams, etc.      
In the dialogue two points are to be considered: 

1. A question, What aileth thee O thou Sea, etc. Verse 5.6.  
2. An 
l Vatablus. Tremellius. Bellarmine.  answer, Tremble thou earth, etc. Or as 
m Vulgar latin. English-geneva.  other translations, The earth trembled at the presence of the Lord, etc.    
When Israel] The 
n Bellarmine.  latter clause doth expound the former, Israel, that is, the house of jacob: for this holy Patriarch had two names, first jacob that signifieth a supplantor, Gen. 25.26. and then Israel, that is, one which hath power with God, Gen. 32.28. teaching us hereby, saith 
o In loc.  Hierome (as we have received grace) to supplant vice, that we may prevail with God and see him, according to that of 
p Matth. 5.8.  Christ, Blessed are the pure in heart, for they shall see God. As 
q Gen. 25.22.  jacob and Esau strove together in their mother rebecca's womb: so the 
r Galat. 5.17.  flesh in man lusteth against the spirit, and the spirit against the flesh. If we play jacobs' part in supplanting sin, which is a red and a rough Esau, we shall assuredly gain the blessing of our heavenly Father.  
By jacobs' house then is meant his 
s Euthym. Genebrard.  posterity the children of Israel, of whom it is reported by Moses, Deut. 10.22. Thy fathers went down into Egypt with seventy persons, and now the Lord thy God hath made thee as the stars of the heaven in multitude. These people were God's sanctification and dominion, 
t Geneva gloss.  that is, witnesses of his holy Majesty in adopting them, and of his mighty power in delivering them: 
u Melancth. in loc.  or his sanctification, as having his holy Priests to govern them in the points of piety; and dominion, as having godly Magistrates ordained from above to rule them in matters of policy: or his sanctuary ˣ both actively, because sanctifying him; 
y Genebrardus. jacobus de Valentia.  and passively, because sanctified of him. It is true that God, as being ever the most holy so well as the most high, cannot be magnified and hallowed in respect of himself, but in respect of 
y Caluin. in loc.  other only. For God is sanctified of his servants, as wisdom is said to be justified of her children, Luke 7.35. that is, acknowledged and declared to be just, according to that of the Lord by the mouth of his holy 
z Ezech. 38.23.  Prophet, Thus will I be magnified and sanctified, and known in the eyes of many Nations, and they shall know that I am the Lord. Wherefore let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Again, juda was his Sanctuary, 
a Bucer. Agellius. R●b. Stephanus.  because sanctified of him, adopted his holy heritage, chosen a peculiar and a precious people to himself, 
b Deut. 7.6.  above all Nations in the world. I have carried you (said the 
c Exod. 19.4.  Lord) upon eagle's wings, and have brought you unto me, that ye might be my chief treasure above all people, though all the earth be mine, consecrated and hallowed to my worship, as holy Temples and Sanctuaries in whom I may rule, for so the latter clause may well 
d Bellarmine.  explain the former, juda was his Sanctuary, because his Dominion, in whom he 
e Chrysost. Euthym. Bucer.  reigned as a king by his laws and spirit. And therefore when Israel asked a king of the Lord to judge them, he said to 
f 1. Sam. 8.7.  Samuel, they have not rejected thee, but they have rejected me, that I should not reign over them. According to this exposition Israel is termed (Ex. 19.6.) a kingdom of Priests: or (as S. 
g 1. Pet. 2.9.  Peter hath it) a royal Priesthood; royal, as being his Seignory; Priesthood, as being his Sanctuary. For the better understanding of this phrase, remember I pray, that there be two kinds of kingdoms in holy Scripture, the kingdom of darkness 
h Coloss. 1.13. , which is the kingdom of the devil; and the kingdom of heaven, which is the kingdom of God. When all had sinned in Adam, it pleased the Lord out of his unsearchable justice, to lay this heavy punishment on all his posterity; that seeing they could not be content to be subject to their creator, they should become vassals under Satan's tyranny: so that all men are now (by nature) the Children of 
i Ephes. 2.3.  wrath, and 
k Ephes. 6.12.  the Prince of darkness ruleth in their hearts, until Christ the 
l Luke 11.22.  strong man cometh, and bindeth him, and 
m john 12.31.  casteth him out, and so bringeth all his elect out of darkness into marvelous light, 1. Pet. 2.9.  
Blind ignorant people cannot abide this doctrine, they spit at the very naming of the devil, and say that they defy him and all his, even with all their heart, and soul, and mind. Yet, whereas they live still in ignorance and impiety, which are the two main pillars of Satan's kingdom, they make plain proof, that they be Children of the 
n Luke 16.9.  world, Children of 
o Coloss. 3.6.  disobedience, Children of 
p Hosea 10.9.  iniquity, Children of 
q 1. Sam. 26.16.  death, Children of the 
r john 8.44.  devil, Children of 
s john 17.2.  perdition, Children of 
t Mat. 23.15.  hell. Israel is God's dominion, and juda God's sanctuary: but Egypt and Babylon, and other parts and persons of the world, living in sin without repentance, what are they but the suburbs of hell, and (as it were) the devils Empire, where he holdeth up his Sceptre, and ruleth as a Prince, Ephes. 2.2.  
God's kingdom is taken in the Bible two ways especially, 

Generally, 

For that government which is termed 
u See Ro. Steph. Concord. in dictione regnum & Bellarm. Catech. cap. 4.  Regnum potentiae, by which he ruleth all men, and disposeth of all things, even of the devils themselves, according to his good will and pleasure.    
Specially, 

For his administration of the Church, and that is 

Twofold.  
Regnum gratiae, the kingdom of grace.  
Regnum gloriae, the kingdom of glory.        
Of that kingdom which is potentiae Regnum, it is said by 
x 1. Chro. 29.11.  David, Thine is the kingdom O Lord, and thou excellest as head over all. Of that kingdom 
y Dan. 4.31.  Daniel speaketh, His kingdom is from generation to generation, and his 
z Dan. 6.26.  dominion everlasting. Of that kingdom Christ in the conclusion of his prayer, Thine is the kingdom, power, and glory. For albeit perverse men do mischief, and observe not the laws of God, yet he reigneth over them as an absolute Lord: for that (when it pleaseth him) he hindereth their designments; and when he permits them sometime to have their desires, he doth afterward punish them according to their own misdeeds, and so 
a Psal. 135.6.  Whatsoever the Lord pleaseth, he doth in heaven, and in earth, and in the Sea, and in all deep places.  
By his kingdom of grace he governs the souls and hearts of good Christians, giving them his spirit and grace to serve him in holiness and righteousness all the days of their life. Christ is the king of this kingdom, upon whom the Father hath conferred 
b Mat. 28.18.  all authority both in heaven and earth. The subjects of this kingdom are such as 
c Psal. 110.3.  offer unto him free-will offerings with an holy worship, ever ready to give cheerful obedience to the rod of his power. The laws of this kingdom are the Scriptures and word of God, in this respect called 
d Mat. 13.11.  the kingdom of heaven, the 
e Mark 1.14.  Gospel, and 
f Mat. 13.19.  word of the kingdom, the 
g Esay 11.4.  rod of Christ's mouth, and 
h Rom. 1.16.  power of his arm to salvation. And so consequently the kingdom of grace is a preparation and entrance to the kingdom of glory, which is the blessed estate of all Gods elect in that other life, where God is to them all in all. And in this respect the kingdom of grace many times, is termed in the Gospel's History the kingdom of heaven, as being the way to the kingdom of glory, which is in the heaven of heavens.  
This one verse then expounds and exemplifies two prime petitions in the Lord's prayer, hallowed be thy name, thy kingdom come; for juda was God's sanctuary, because hallowing his name: and Israel his dominion, as desiring his kingdom to come. Let every man examine himself by this pattern, whether he be truly the servant of jesus his Saviour, or the vassal of Satan the destroyer. If any submit himself willingly to the domineering of the devil, and suffer sin to 
i Rom. 6.12.  reign in his mortal members, obeying the lusts thereof, and 
k Ephes. 4.19.  working all uncleanness even with greediness: assuredly, that man is yet a Chapel of Satan, and a slave to sin. On the contrary, whosoever unfeignedly desires that God's kingdom may come, being ever ready to be ruled according to his holy word, acknowledging it a lantern to his feet, and a guide to his paths; admitting obediently his laws, and submitting himself always to the same; what is he, but a Citizen of heaven, a subject of God, a Saint, a Sanctuary?  
Two questions are moved here, the first is, what antecedent answers the relative his: and the second, what is meant by juda. The relative eius hath an antecedent 
l Mollerus.  implied, howsoever not expressed, 
m Genebrard.  as Psalm 87.1. Fundamenta eius, her foundations are upon the holy hills. And God is that antecedent, as I have partly said, and it may likewise be fully showed both out of the text and title. The 
n Euthym.  circumstances of the Text lead us to this antecedent, the Lord is the God of jacob, verse 7. Ergo, the house of jacob is God's Sanctuary, the children of Israel God's dominion. Again, the 
o Bellarmine.  Title points at this antecedent, Alleluia, praise the Lord; as if the Prophet should have said, ye have good and great cause to praise the Lord, because when Israel went out of Egypt, and the house of jacob from among the strange people, than juda was his Sanctuary, etc. Lastly, though it should be granted, that neither Title nor Text here can afford us an antecedent, yet we need not run (with 
p In loc.  Agellius out of this Hymn) to fetch one from the last words of the next going before, He maketh the barren woman to keep house, etc. Because his in this verse may be construed of God Catexochen, as being hic ille, the most high, He, who turned the hard rock into a standing water, and the flint stone into a springing Well; at whose presence the mountains skip like Rams, and the little hills like young sheep; yea, the Sea fleeth, and the earth trembleth at the presence of the Lord, at the presence of the God of jacob.  
By juda 
q Placidus. Turrecremat. Genebrard.  some understand judea, for 
r Psal. 76.1.  God is known in jury, his name is great in Israel, at Salem is his tabernacle, and his dwelling in Zion. 
s Dr. Incognitus. Agellius.  Other have construed this only of the tribe of juda, for that God in juda would choose a Prince, 1. Chron. 28.4. or because the Messiah of the world, which is the Lord of Lords, and King of Kings, was to be borne of 
t Gen. 49.10.  that tribe. Or because the 
u See Placidus. Bucer. Genebrard. Dr. Incognit. in loc.  jews have a tradition, that juda was the first tribe that adventured after Moses and Aaron, and entered into the red sea with undaunted courage. So we find in the numbering of Israel's host, that the standard of juda was in the first place, Numb. 10.14. and Nahshon the son of Aminadab was their Captain, Numb. 2.3. Hence it is said, Cant. 6.11. My soul made me like the chariots of Aminadab, or my willing people.  
But 
x calvin. Rob. Stephanus. Tremellius. Strigellius. Bellarmine.  most Interpreters understand by juda, not only that tribe, but also the rest of the children of Israel. It is nothing but a Synecdoche, pars pro toto, the chief tribe, for the whole body of God's people, that went out of Egypt into the land of promise, called often in holy Scriptures Israel, of the father's name, and juda of the chief sons name.  
Bondage was the peril, out of which Israel and juda were delivered, and that in the 
y Plautus in Amphit.  Poet's judgement is worse than any danger or death, omni malo, & omni exitio peior. 
z Brunuica faem. Britanica apud Zephilin in vita Neronis.  A woman of a manly spirit said as much, Honestius est mortem occumbere, quàm capita tributaria circumferre. The younger 
a Reusnerus in Symbol.  justine used this apothegm for his Motto: Libertas res inaestimabilis: and 
b Epist. 76.  Seneca to the same purpose, for a man to be his own man, is an invaluable treasure. The resolution of our countrymen to William the Conqueror is renowned in English history, Kentish men must have liberty, Kentish men will have liberty. 
c Lambert perambulation of Kent, pag. 14.  There was never any bondmen or villains in Kent. The 
d Apud Holinshed hist. of Scotland, pag. 204.  proverbialest uttered reason as well as rhyme.  
Dico tibi verum, libertas optima rerum,  
Nunquam seruili sub nexu vivito (fili).  
But bondage is more grievous and insupportable when it is in a sorreine land, as this of jacobs' house was in Egypt. The stranger is sad in heart, though at liberty, wherefore God enjoined his own people not to 
e Exod. 22.21. Levit. 19.33.  grieve the stranger, considering they themselves were sometime strangers in the land of Egypt. The condition of the stranger is to be pitied, as that of the fatherless and widow, jerem. 7.6. Oppress not the stranger, the fatherless, and the widow, Zach. 7.10. Oppress not the widow, nor the fatherless, nor the stranger, nor the poor. And when uncharitable men unconscionably vex them, almighty God takes their cause into his own hands: Psal. 146.9. The Lord careth for the strangers, he defendeth the fatherless and widow, he will maintain their cause, and spoil the soul of those that spoil them. Prou. 22.23. A man at home being in durance hath among his own, some mediators, or means for his deliverance; but an alien in thraldom, for the most part is helpless, if not hopeless. 
f Psal. 137.  By the waters of Babylon (say Gods people) we sat down and wept, when we remembered Zion: as for our merry haps, we hanged them up upon the trees, for how should we sing the Lords song in a strange land?  
We must ascend yet one step higher: Israel was oppressed not by strangers only, but also by such strangers as were 
g Placidus. Genebrard. Beza Paraphras.  cruel, as 
h Chaldea. Septuagint. Hierome. Munster. Castalio. Geneva.  other translations, a barbarous people, barbarous both in their usage and language. Concerning their tyrannous behaviour towards God's Israel, it is reported by Moses, Exod. 1.14. that they made them weary of their lives, by sore labour in mortar and brick, and in all work in the field, with all manner of bondage which they laid upon them most cruelly. Moreover, the King of Egypt commanded the Midwives of the Hebrew women to kill every man-child in the very birth. And because the Midwives fearing the Lord, which is the Father of mercy, would not execute that bloody design; Pharaoh charged his own people, saying, every male-child that is borne, cast into the river. Yea but how was Egypt a barbarous nation in language, being highly renowned in history for knowledge? and S. Stephen, Acts 7.22. recordeth it as a remarkable commendation in Moses, that he was learned in all the wisdom of the Egyptians. Answer is made by 
i Agellius. Bellarmine. Genebrard.  some, that they were called barbarous, as speaking 
k Aquila apud Agellium.  another tongue, or a strange language which Israel understood not; according to that of Paul, 1. Cor. 14.11. Except I know the meaning of the voice, I shall be to him that speaketh a barbarian, and he likewise that speaketh a barbarian unto me. But 
l Tileman.  other (in my judgement better) affirm, that they were barbarous, as being a most idolatrous people, notwithstanding all their human learning, ignorant in the knowledge concerning the worship of the true God, adoring the creatures in stead of the Creator. Barbarous, as not speaking the 
m Esay. 19.18.  language of Canaan, as not understanding the 
n 1. Tim. 3.16.  mysteries of godliness. So profound Plato, learned Aristotle, witty Plutarch, eloquent Demosthenes, were barbarians unto the house of jacob, as being unacquainted with God's fear, which is the beginning of wisdom.  
This of the peril out of which Israel was delivered, it followeth in the next place, that I show the manner of their deliverance, brought to pass by God's 
o Deut. 5.15.  mighty hand, and outstretched arm, working a world of wonders in Egypt, and in the wilderness, for their safe conduct into the land of promise. All which are registered at large by Moses in the second book of his history, called in 
p Dio. Carthus. Vatablus. Sa.  this respect by the Grecians, Exodus, as principally treating of Israel's wonderful egress from out of Egypt, and progress in the wilderness. Two sorts of miracles are remembered in this Hymn: the first upon the waters, The sea saw that and fled, etc. The second upon the land, The mountains skipped like rams, etc.  
The sea saw that and fled] 
q Exod. 14.21.  That is, the red sea seeing God's people coming toward it, and desirous to pass through it, at the presence of the Lord runned back all the night, and was divided, so that the children of Israel went thorough the midst of the sea, upon the dry land; 
r Wisd. 19.7.  the great deep became a green field, and the waters were a wall unto them on their right hand, and on their left hand. Some scoffing Atheists have given out, that the sea fled not by miracle, but by a course mere natural, affirming that God's people watched their opportunity, when the sea was at an ebb, and so passed thorough the midst of it on dry foot. This impudent assertion is notably confuted by judicious 
s Exercitat. 52.  Scaliger, proving it an egregious paradox, contradicting not only the principles of Divinity, but also the rules of reason and grounds of Philosophy. The text saith expressly, that the sea was divided: but 
t Haeres. 64.  Epiphanius, and the 
u Apud Genebrard. & jacob. de Valent. in loc. Idem Dr. Incognit. in Psal. 105.  Rabbins avow further, that it was parted into twelve paths, according to the number of the twelve tribes of Israel, every troup having a several (as it were) to march in. But when their enemies followed them into the midst of the sea, the waters returned, and covered the chariots and horsemen, even all the host of Pharaoh, that entered after them into the sea, there remained not one of them; and so the Lord saved Israel out of the hand of the Egyptians, and Israel saw the Egyptians dead upon the sea bank. Exod. 14.28.30.  
When Israel upon the sight of Pharaohs innumerable host were sore afraid, and cried unto the Lord, and said unto Moses, Hast thou brought us to die in the wilderness, because there was no graves in Egypt? Moses answered the people, Fear ye not, stand still, and behold the salvation of the Lord, which he will show to you this day, for the Egyptians whom ye have seen this day, ye shall never see them again. How then are these two seeming contrary places in one chapter accorded? Israel shall never see the Egyptians again, yet afterward, Israel saw the Egyptians. Answer is made by S. 
x Quast. 51. sup. Exod.  Augustine, ye shall never see them again living as to day, but ye shall see them dead. Ye shall never see them again sighing against you, but ye shall see them at your feet drowned in the waters, and cast up at the sea bank. Ye shall see them again to your comfort, but ye shall never see them again to your terror.  
How jordan was driven back, you may read in the third and fourth chapter of josua. How the mountains skipped like rams, and the little hills like young sheep, Exod. 19.18. Habacuc 3.6.10. How the hard rock was turned into standing water, and the flint stone to a springing well, Exod. 17.6. Numb. 20.11. Psal. 78.16. and Psal. 105.40. The sum whereof is in brief, that all the creatures, at the commandment of the Creator, are 
y See Wisd. 19.18.  turned upside down; ready to do, or not to do, to show forth, or keep in their ordinary courses, according to his good will and pleasure. The sea flowing forward, at the word of God turned backward: the mountains so called à non movendo, because they do not move, skip like rams, and the little hills like young sheep: the hard rock, the flint stone, both exceeding dry, made standing waters, and springing wells. It is the nature of 
z Psal. 22.13.  ramping and roaring lions to be 
a Psal. 17.12.  greedy of their prey; yet the Lord 
b Dan. 6.22.  shut the lions mouths, that they could not hurt Daniel in their den. It is the nature of water to drown and devour men in the deep, for the wicked Egyptians sank to the bottom (saith 
c Exod. 15.5.  Moses) as a stone: yet 
d jonas 1.17.  jonas, by God's appointment, being thrown into the midst of the sea, and swallowed up in a Whale's belly three days and three nights, was afterward cast out again upon the dry land, safe & sound, jonas 2.10. It is the nature of fire to burn and consume; yet Shadrach, Meshach, and Abednego, put into a fiery furnace made seven times more hot than ordinary, walked in the midst of the flame without any danger. 
e Dan. 3.27.  The fire had no power of their bodies, not one hair of their head scorched, neither were their coats changed, nor any smell of fire came upon them. The blessed man and Martyr of God Saint Bilney (for so Father 
f Serm. 7. before King Edw. 6.  Latymer is bold to call him) often 
g Fox Martyr. fol. 923.  comforted himself and his acquaintance with the words of our Lord, Esay 43.1. Fear not Israel, for I have redeemed thee, I have called thee by thy name, thou art mine; when thou passest thorough the waters, I will be with thee, and thorough the floods, that they do not overflow thee: when thou walkest thorough the very fire, thou shalt not be burnt: neither shall the flame kindle upon thee. So 
h Fox ubi sup. fol. 939.  james Baynham another holy Martyr (being at the stake in the midst of furious and outrageous flames) cried out, Behold ye Papists, ye look for miracles, and here now ye may see a miracle, for in this fire I feel no more pain, then if I were in a bed of down: yea it is to me like a bed of roses. So 
i Jo. Crispin in Catalogue. martyr. ex epist. Poggij Florentini quae est ad Leonardun Aretinum.  Hierome of prague, when the death's man at his burning would have kindled the fire behind at his back, (left it might otherwise seem too terrible) presently called unto him, and said, Come hither, and let me see the fire before me; for if I had feared the fire, I needed not to have come hither. In all things behold then, how good and joyful a thing it is to serve the Lord, to be subject to his kingdom, to march under his colours, and to fight his battles. For God is a 
k Exod. 15.3.  man of war, yea the Lord of hosts, having all creatures in heaven, on earth, and under earth at his absolute command, to protect such as follow him, and to fight against such as fight against him. At his word the 
l Wisd. 19.17.  elements are changed among themselves, as one tune is changed upon an instrument of music, and the melody still remaineth. At his word the waves are calm, the fire cold, the mountains moving: at his word the valleys 
m Psal. 65.14.  sing, and the hills dance. O 
n Psal. 8.1.  Lord our governor how excellent is thy name in all the world, so 
o Exod. 15.11.  glorious in holiness, fearful in praises, doing wonders, able to do whatsoever thou wilt, and willing to do whatsoever is best for juda thy sanctuary, for Israel thy dominion.  
Mystically the temporal Exodus of Israel out of Egypt's bondage, 
p Augustine. Hierome. Arnobius. jacob de Valentia.  prefigureth our spiritual deliverance by Christ from the tyrannous oppression of Satan and sin. Here then, according to the method propounded, I am to treat first of the parties delivered; secondly, of the peril and place from which all holy Christians are set free; thirdly, of the manner and means of our redemption.  
Concerning the first, all true believers (as 
q Galat. 3.29.  Paul teacheth) are the seed of Abraham, and the house of jacob. And the reason hereof is very plain, they be the sons of Abraham that do the works of Abraham, john 8.59. but Abraham's chief work was faith, as the 
r Gen. 15.6 Rom. 4.3.  text expressly, Abraham believed God, and it was imputed to him for righteousness. Ergo, they which are of faith are the children of Abraham, Galat. 3.7. Christian people (saith 
s In loc.  Augustine) are not aliens from the Commonwealth of God, and strangers from the covenants of promise: Sed magis Israel, as it were, more Israel then Israel itself. 
t Luther in Galat. 3.7.  For unbelieving jews are the Sons of begetting Abraham after the flesh only; but all the faithful among the 
u Gen. 12.3. Galat. 3.8.  Gentiles are the Sons of believing Abraham, after the spirit. The Lord said to blessed Abraham, a Father of many Nations have I made thee, Genes. 17.5. that is, as Saint Paul expoundeth it, Rom. 4.11. The Father of them that believe, whether they be jews or Gentiles, as Saint Peter, Acts 10.35. In every Nation he that feareth God and worketh righteousness, is an Israel, accepted of him, adopted his Sanctuary, wherein he will be served; and his Seignory wherein he will (as a King) reign by his holy word and Spirit.  
Now, for the second observable point of our redemption, Israel's bondage in Egypt lively represents our miserable thraldom under Satan and sin. The 
x Exod. 10.22.  black darkness in all the land of Egypt, was no darkness in comparison of the kingdom of darkness, out of which our blessed Saviour Christ jesus hath brought us into marvelous 
y 1. Pet. 2.9.  light. The devil is the Prince of darkness, hell is a pit of darkness, sin is a work of darkness. But all the redeemed by Christ have light where they dwell, his word is a Lantern to their 
z Psal. 119.105.  feet, his commandments a light to their 
a Psal. 19.8.  eyes, his spirit an illuminatour of their 
b Ephes. 1.18.  understanding, and so their works are called 
c Rom. 13.12.  armour of light, and themselves honestly walking as in the day, Children of light, john 12.36.  
The king of Egypt and his people so vexed Gods Israel, that they made them weary of their lives by sore labour in mortar, and in Brick, with all manner of bondage which they laid upon them most cruelly, Exod. 1.14. So the Devil and his complices have cast insupportable burdens upon the Sons of men, heavy yokes 
d Acts 15.10. , which neither our Fathers, nor ourselves are able to bear. But Christ our true josua, saith unto jacobs' house, 
e Mat. 11.28.  Come unto me all ye that are wearied, and heavy laden, and I will ease you; take my yoke upon you, and you shall find rest unto your souls. 
f jansen. Concor. cap. 47. & Pontan. ser. in festo Matthiae.  Divines observe three kinds of burdens, upon that text, namely, the burden of 

Affliction.  
The Law.  
sin.    
In this Egypt of the world, great 
g Eccles. 40.1.  travail and 
h job. 14.1.  trouble is created for all men, every Son of Adam is borne to labour and dolour; to labour in his actions, and to dolour in his passions: as Bernard pithily, as Israel went through Egypt and the Wilderness, into the Land of promise; so we must of necessity 
i Acts 14.22.  pass through many tribulations into the kingdom of God, which is the heavenly Canaan. If we 
k Heb. 12.2.  look unto jesus the founder and finisher of our faith, he will even in this world afford us, as he did 
l Deut. 34.1.  Moses upon the top of Pisgah, a little sight of the promised Land, making it ours in hope, though as yet not in hold, bringing us to the resolution of Saint 
m Rom. 8.18.  Paul, I count, that the afflictions of this life present, are not worthy of the glory which shall be showed unto us hereafter.  
As for the burden of the law, which is a yoke of 
n Galat. 5.1.  bondage, 
o Mat. 23.4.  grievous and heavy to be borne, Christ easeth us of it also, being made under the law, to redeem them under the law, Galath. 4.4. He blotted out the hand-writing of ordinances that was against us, and took it out of the way, nailing it to the Cross, Coloss. 2.14. We cannot indeed exactly keep any part of the Law, much less the whole: but (as the blessed Apostle speaks) it was in the hand, 
p Tho. Patmore apud Fox Martyr. fol. 953. Idem ferè Primasius. Aquine. Lombard. in Gal. 3.  that is, in the power of a Mediator, Galat. 3.19. And he did abundantly 
q Mat. 3.15.  fulfil all righteousness in our person and place, 
r Anselm.  or in the hand of a Mediator, as having authority to cancel it, and to take the burden away from our shoulders.  
Lastly, touching sin, He, who knew no sin, made himself to be sin for us, that we should be made the righteousness of God in him, 2. Cor. 5.21. The 
s Mica. 7.15.  Lord saith, According to the days of thy coming out of the Land of Egypt, will I show marvelous things. Now, when Israel went out of Egypt, and the house of jacob from among the strange people, He did overturn the Chariots and Horsemen, and destroyed all the host of their enemies in the midst of the red Sea: 
t August. in loc.  so likewise will he subdue our iniquities, which are our greatest enemies, and cast all of them into the bottom of the Sea, Mica 7.19. that they may never appear before us again, to confound our consciences in this world, or condemn our souls in the next. If the man be blessed 
u Psal. 32.1.  whose unrighteousness is forgiven, and whose sin is covered; O well is it unto thee, happy shalt thou be which art of the 
x Galat. 6.10.  household of faith! as having all thy foul faults and foes destroyed by Christ's death, and buried in his grave.  
The King of Egypt commanded the Midwives of the Hebrew women, to kill every male-child in the very birth, Exod. 1.15. And semblablely the 
y Apoc. 12.4.  red Dragon standing before the woman in the Wilderness, is ready to devour her child so soon as she brings it forth; that is, the devil is always at hand to quell every virtuous motion arising in our mind, but the spirit of Christ (as a cunning midwife) brings forth our good intentions into good actions, working in us both the will and the deed, Phil. 2.13.  
Concerning the means of our deliverance, Christ is our Moses and josua, who brought us out of Egypt into the Land of promise, for 
z Acts 4.12.  among men is given none other name whereby we must be saved. All other (in holy Scripture) styled jesus, are but types of our Lord jesus. jesus Nave, renowned for his valour, is the type of Christ as he was a king. jesus Sidrach, renowned for his knowledge, the type of Christ as he was a Prophet. jesus josadach, renowned for his piety, the type of Christ as he was a Priest. Our jesus is the hardrocke, mentioned at the latter end of this Hymn. That Christ is a rock, we read Mat. 16.18. and 1. Pet. 2.8. that Christ is an hard rock, we find also Math. 21.44. Whosoever falleth on this stone shall be broken, and on whom soever it shall fall, it will grind him to powder. That Christ is that hard rock turned into a standing water. S. Paul telleth us, 1. Cor. 10. I would not that ye should be ignorant (quoth he) that all our Fathes were under the cloud, and all passed thorough the Sea, and did all eat the same spiritual meat, and all drink the same spiritual drink, for they drank of the spiritual rock that followed them, and the rock was Christ.  
He seemed at the first an hardrocke, 
a Augustin.  when his Disciples said, 
b Joh. 6.60.  This is an hard saying, who can hear it? but afterward pleasant waters did flow from him, unto such as 
c Mat. 5.6.  hunger and thirst after righteousness. 
d Exod. 17.6. Numb. 20.11.  Moses smote the rock in the Wilderness, and water came forth of it in such abundance, that all the congregation of Israel drank thereof, and were refreshed. 
e Strigellius in loc. & Mollerus in Psal. 105. v. 41.  So Moses rod, that is, the Law, smote Christ on the Cross for our sins; he was made a curse for us, Galat. 3.13. He was wounded for our transgressions, and broken for our iniquities Esay 53.5. and out of this hard rock thus smitten by Moses rod, a Well of water sprang forth into everlasting life, john 4.14.  
The Sea saw that and fled] The world is called a Sea, Revelation 4.6. the world then 
f Dr. Jncognitus.  persecuting Christ and his Apostles, is a red sea, this red sea fled at the preaching of the Gospel and gave place. Christ rebuked the winds, and the waters, and so there was a great calm, Matthew 8.26. jordan was driven back, 
g Matth. 3.16.  Christ himself was baptized in jordan, and such as are 
h Rom. 6.3.  baptized into Christ, and believe, send not (as other 
i Ecclesiastes 1.7.  rivers usually) their streams into the sea, that is, they fashion not themselves according to this world, but are renewed in their minds, Rom. 12.2. they repent and turn back from their old courses, and walk in newness of life, Rom. 6.4.  
The mountains skipped like rams] By mountains 
k In loc.  Arnobius doth understand the Prophets, quia locuti sunt altitudines Dei, they rejoiced at the fulfilling of their Prophecies, and skipped as Rams, in seeing that shepherd borne, 
l john 10.11.  who would lay down his life for his sheep. S. 
m In loc.  Augustine makes the blessed Apostles and other Preachers of the Gospel, old sheep, and their auditors as it were lambs and young sheep, begotten in Christ unto God by the disposers of the secrets of God, according to that of 
n 1. Cor. 4.15.  Paul unto his Corinthians, In Christ jesus I have begotten you through the Gospel.  
Israel's Exodus out of Egypt's bondage was so great, that God himself in perpetuam rei memoriam, instituted the 
o Exod. 12.  passouer to be kept of his people for ever, and further inserted a short remembrance thereof in the prologue to his law, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. This deliverance was temporal and particular only concerning Israel and the house of jacob: but the redemption by Christ is spiritual and general, appertaining to men of all conditions and countries, of all tribes, and at all times, even from the beginning unto the world's end. For so God loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, john 3.16. and therefore the Church (upon good grounds) ordained the feasts of Christ's Incarnation, Passion, Resurrection, Ascension. And for as much as Christ is our 
p 1. Cor. 5 7.  passover, the Church of England 
q Melancthon in loc. affirms, that it was usually sung among the jews at their celebration of Easter.  appointed this hymn fitly to be read on Easter day.  
The Church of Rome 
r Apoc. 17.6.  drunken with the blood of Saints, and with the blood of the martyrs of jesus Christ, is spiritually Babylon and Egypt. And the Papists, her followers, a generation of barbarous people, barbarous in their doings, and barbarous in their doctrines. Concerning their barbarous usage, their bloody butchering of God's Israel in Angrongne; their massacre in France; gunpowder treason in England, are clouds of witnesses against them unto the world's end.  
As for their sayings, is it not barbarous language to call that man of sin, most holy father; and, as if that were not enough, holiness itself, 
s Bellarm. epist. dedic. Tom. 1. controvers.  sanctitas vestra, 
t Idem epist. dedic. Tom. 2. Baronius epist dedic. Tom. 2. annal & reliqui papistae communiter.  beatitudo vestra? Is it not barbarous language, to set Antichrist in the seat of Christ, and to term him expressly 
u Cap. quoniam de immunitate in 6. & Turrecremat sum. lib. 2. cap. 27. per totum.  the husband of the Church? Is it not barbarous language to magnify the Romish Pharaoh above 
x 2. Thessal. 2.4.  all that is called God, making him a Demi-god, yea Semi-god, neither absolutely God, nor simply man, but a middling between both? Is it not barbarous language to say, that none may presume to tell him of his faults, though he should, through his ill example, draw millions of men into hell? as their 
y In Decreto cap. si Papa dist. 40.  own text runneth, innumerabiles populos cateruatim secum ducit primo mancipio gehennae, cum ipso plagis multis in aeternum vapulaturus, huius culpas istic redarguere praesumit mortalium nullus.  
Is it not barbarous language to say, that no minorite Friar, observing S. 
z Hen. Sedulius apolog. lib. 2. c. 9  Francis order and rule, can be damned? and that a certain Friar upon a time being carried into hell, and surveying in it every corner, found not so much as one Franciscan Friar. That a Friar should go to hell is thought no great marvel, but that he should return from thence to tell us this tale, seemeth incredible, considering the Pope himself determineth, ex inferno nulla redemptio.  
Is it not barbarous language to say, 
a Fox Martyr. fol. 913. & 1011  that to be buried in a grey friars frock, in S. Francis cowl, should remit four parts of penance, three parts of our sins?  

b Buchanan fratres fraterrimi.  Quî fit ut moriamur in cucullo,  
Cum nemo bene vivat in cucullo.  
Is it not barbarous language to say, that it is an 
c Card. Campegius, Albertus Pighius apud jewel defence of his apolog. part 4. cap. 1. diuis. 1.  honester thing for a Priest to be entangled with many concubines in secret, then openly to be joined in marriage with one wife? For he may not keep one benefice with one wife, 
d Cornelius Agrippa de vanit. scient. cap. 64.  but he may have two benefices and three whores.  
Is it not barbarous language to say, 
e Jo. Lambert apud Fox Martyr. fol. 1018.  that for repeating over the fifteen Oozes, every day once through a whole year, we shall apertly see our Lady to help us after our death? or, that we shall have the like benefit, for saying of her Psalter upon the ten beads, that come from the crossed Friars; or upon the five beads hallowed at the ; or for fasting the Ladies fast, as they call it, yea for fasting on the Wednesday?  
Is it not barbarous language to say, that our 
f Bellarm. de justificat. lib. 2. cap. 2. & cap. 10.  own inherent righteousness is the formal cause of absolute justification, and not the righteousness of Christ imputed unto us? This opinion is so barbarous, that S. Paul saith of it, Galath. 5.4. Ye are abolished from Christ, and fallen from grace, whosoever are justified by the law.  
Is it not barbarous language to say, that the 
g Thom. part. 3. quaest. 25. art. 3.  Crucifix is to be reverenced and adored with the self same kind of worship, that is due to Christ, eadem reverentia imagini Christi exhibenda & ipsi Christo?  
In respect of these barbarisms, and many more, the blessed Martyr 
h Fox Martyr. fol. 821.  Aymondus, being condemned by the Papists of Bourdeaux & Angeow to die, sung this hymn as he went to the stake, When Israel went out of Egypt, etc. insinuating that the kingdom of Popery was like Egypt, an house of bondage, where the man of sin domineering in the conscience, doth impose grievous burdens upon Gods juda, worse than any sore labour in mortar and brick. If Adam in his innocency did not exactly keep one precept of God; how shall Adam's posterity, compassed about with infirmity, do works of supererogation? observing not only the Commandments of God, but also the Counsels of the Church, and ordinances of men, almost infinite for their number, altogether insupportable for their nature.  
Almighty God hath, out of the riches of his glory, delivered us alone from these barbarians; and that we now continue yet free from them, is not our own wariness, or worthiness, but his work only 
i Psal. 136.4.  that doth all wonders. The planting of the Gospel among us in the days of King Henry the 8. was a great wonder; the watering of it in the days of King Edward the 6, another great wonder; the flourishing of it in the days of our renowned Queen Elizabeth, and our gracious Sovereign King james, another great wonder. Our deliverance from the Northern Conspiracy, from the Spanish Armado, from the Gunpowder-plot, are great arguments of Gods might and mercy, manifested to his English Israel. In regard of all which, and many more fresh in our memory, we may well (as 
k Septuagint. Vulgar Latin. Augustine. Hierome.  other translations have done before us) adjoin the next hymn to this, and say, Not unto us, O Lord, not unto us, but unto thy name give the praise, for thy loving, mercy, and for thy truth's sake.  
The dialogue between the Prophet and the creatures, instructeth us how we should stand in awe of God, seeing the very dumb creatures and insensible fear before him. Doth an 
l Esay 1.3.  ox know his owner, and an ass his master's crib? and shall not Israel understand? Shall unreasonable beasts of the field, and feathered fowls in the air, praise the Lord in their kind? and shall not man sanctius his animal, mentisque capacius altae, 
m Psal. 89.1.  sing always the loving kindness of God, and with his mouth ever show forth his mercy from generation to generation? Shall 
n Psal. 148.8.  hail, snow, wind, water, and weather fulfil his word? Shall the sea flee, the earth tremble, the mountains and hills skip at the presence of the God of jacob? and shall nor jacob himself 
o Psal. 2.11.  serve the Lord in fear, and rejoice unto him in trembling? Shall the hard rock be turned into a standing water, and the flintstone into a springing well? and shall not our hard and flinty hearts, in consideration of our own miseries, and Gods unspeakable mercies in delivering us from evil, (if not gush forth into 
p jerem. 9.1.  fountains of tears) express so much as a little standing water in our eyes? It is an hard heart indeed, 
q Bernard. lib. 1. de considerate.  quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, etc. O Lord touch thou the 
r Psal. 144.5.  mountains and they shall smoke, touch our lips with a 
s Esay. 6.6.  coal from thine altar, & our 
t Psal. 51.15.  mouth shall show forth thy praise. Smite Lord our flinty hearts, as hard as the 
u job. 41.15.  neither millstone, with the hammer of thy word, and mollify them also with the drops of thy mercies, and dew of thy spirit, make them 
x Matth. 11.29.  humble, 
y Ezech. 11.19.  fleshy, 
z josua 24.23.  flexible, 
a Deut. 30.6.  circumcised, 
b job. 23.16.  soft, 
c Pro. 23.12.26.  obedient, 
d Ezech. 36.26.  new, 
e Matth. 5.8.  clean, broken, and then a broken and contrite heart (O God) shalt thou not despise, Psal. 51.17. 
f August. medit. cap. 1.  Domine Deus meus, da cordi meo te desiderare, desiderando quaerere, quaerendo invenire, inveniendo amare, amando mala mea non iterare. O Lord my God, give me grace from the very bottom of mine heart to desire thee, in desiring to seek thee, in seeking to find thee, in finding to love thee, in loving utterly to loath my former wickedness; that living in thy fear, and dying in thy favour, when I have passed through this Egypt and wilderness of this world, I may possess that heavenly Canaan, and happy land of promise, prepared for all such as love thy coming, even for every Christian one, which is thy dominion and sanctuary.   
PSALM 118. 
O give thanks unto the Lord, for he is gracious, and his mercy endureth for ever.  
THis Hymn seems to be made by David, after some great troubles in the days of Saul, 
g Wilcox.  before he was King; or 
h Mollerus. calvin. Tremel.  else for some notable victory gained against his enemies, after he was established in his Throne, to wit, after he had overcome the Philistims, 2. Sam. 6. or happily when he triumphed over the children of Ammon, 2. Sam. 12.  
It consists of 3. parts especially: 

1. An exhortation to praise God, in the four first verses.  
2. A reason of this exhortation, from the 5. to 21.  
3. A conclusion or application of both, from the 21. to the Psalms end.    
In the former observe the 

Time when, now.  
Parties who 

Exhorting, David the King.  
Exhorted 

Generally all people, vers. 1.  
Specially Gods Israel above other people, vers. 2.  
Singularly the house of Aaron, above the rest of Israel, vers. 3.        
Concerning the time, now, that is, instantly without any delay; as God helpeth us in time, so we must also praise him in season. Or now, that is upon this occasion, indeed we must praise God ever, because his mercy doth endure for ever: yet for especial mercies, we must invent especial songs, and yield new thanks for new things: and therefore David here being wonderfully delivered from a great many troubles (having now taken his enemy's 
l 2. Sam. 12.30.  crown from his head, which weighed a talon of gold with precious stones, and set it upon his own) calleth upon his Priests and people to confess now, that the Lord is gracious. All other men ought at all other times to perform this duty: but his subjects at this time principally, let Israel now, let the house of Aaron now. Or now, that is at this solemn 
k Bucer. Mollerus. Genebrard.  feast appointed for the same purpose, for albeit we must always laud the Lord, Yet ought we most chiefly so to do, when we meet and assemble together, to render thanks for the great benefits that we have received at his hands, and to set forth his most worthy praise.  
The person exhorting is David the King: Princes actions are the people's instructions; a Courtier is a strange creature, who loseth himself in following other, he liveth a great deal by the bread of other, a good deal by the breath of other; oftentimes his clothes are not his own, his hair not his own, his complexion and very skin not his own; nay that which is worst of all, his soul (which as Plato said is most himself) is not his own, while he liveth at the devotion of other.  

l Martial. Epigram. lib. 9 ep. 81  Nemo suos (hac est aulae natura potentis)  
Sed domini mores Caesarianus habet.  
Courtiers (as 
m Guevara lib. de vita privata.  one said) rise late, come late to the temple, dine late, sup late, go to bed late, and repent last of all, if at all: and the reason hereof is plain, because they want such examples and patterns as David, to go before them in giving thanks unto the Lord.  
The people's welfare doth especially consist in the Prince's safety, David therefore being delivered from his enemies (who compassed him about, and kept him in on every side, swarming in multitude like Bees) is not content to give thanks unto God privately himself, by himself; but openly proclaimeth his thankfulness, exhorting all his people to do the same: saying, O give thanks unto the Lord, let Israel, and the house of Aaron and all that fear the Lord, confess that his mercies endure for ever: the which is answerable to that which he hath 
n Psalm. 34.3.  else where, O praise the Lord with me, and let us magnify his name together.  
The very name of peace is sweet, but the very sound of war terrible, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in greek signifies much blood, and the latin bellum is so called 
o Servius.  quasi minimè bellum, or as 
p Festus, idem Godescallus praefat in Veget. de re militari.  other à bellüis, in respect of their beastly rage showed in wars. As when Tamberlane had conquered Princes, he did use them as coach horses to draw him up and down in triumph: and 
q judges 1.7.  Adonibezeke made seventy Kings gather crumbs of bread under his table. When the 
r Lanquet. Chron. pag. 261.  Swissers in the year 1443. vanquished the Thuricenses in battle, they made great banquets in the place where they won the victory, using the dead corpse of their adversaries in steed of stools, and tables, and moreover opening their bodies, drank their blood, and tore their hearts. The 
s Guevara epist.  Numantines assaulted by the Romans, made solemn vows among themselves, no day to break their fast but with the flesh of a Roman, not to drink before they had tasted the blood of an enemy: And when 
t Plutarch.  Scipio took their town, they killed all their old men, women, and children; and heaped up all their riches in the market place giving fire to every part of the City, leaving the conqueror neither goods to spoil, nor persons over whom he might insolently triumph. What need I seek so far, the cruel outrages between the Spaniard and the Hollander have been such, as all eyes of pity and piety had just cause to lament them.  
These are the fortunes of foreign wars, now concerning civil, or rather uncivil dissensions among ourselves. It is a conclusion agreed upon at weeping cross, that nothing in the world ruinateth a commonweal more than it: example hereof Jerusalem, example Rome, both which by private factions made themselves a prey to the common enemy. Example hereof infortunate France, in whose late civil wars (as 
u Brutum sulmen. pag. 144.  some account) there were slain twelve hundred thousand French borne, beside other of their allies. Example hereof England in old time, before the houses of York and Lancaster were united, in which unhappy quarrel (as 
x Hist. lib. 1. cap. 7.  Cominaeus reports) besides an infinite number of the Commonalty, there were cruelly butchered fourscore Princes of the blood royal. In bellis civilibus omnia sunt misera (quoth 
y Epist. lib. 4. epist. 51.  Tully) sed nihil est miserius, quàm ipsa victoria. The 
z Walsingham in Ed. 2. pag. 95.  Chronicle saith of Edward the second, overcoming and killing his own Barons, Tunc verè victus, quando tot vicit prudentes milites. In homebred and intestine garboils, if the worst obtain victory, then instantly the State becometh a very shambles, or a sink of sin. If the good men conquer, albeit they be by their disposition and ingenuous education harmless and human, yet necessity will often make them exceeding furious and bloody: so that as the Poet said, una salus victis, nullam sperare salutem. In this extremity we must either fight, and so look for sudden death; or else fly, and so lead a tedious life, having a continual sound of fear in our ears, either the piteous outcries of fatherless children, of comfortless widows, of hopeless and hapless kinsmen; or else terrible roaring of Canons, and dreadful alarms of merciless enemies.  
a Owin. Epigr.  Omega nostrorum M●rs est, mar alpha malorum. 
On the contrary, peace procureth all good and joyful things unto the commonwealth. In peace the Merchant tradeth abroad, and bringeth home 
b Psalm. 104.15.  wine to glad the heart of man, and oil to make his countenance cheerful: in peace the Church and University flourish, and the messengers of peace preach unto you the sweet tidings of the Gospel. In peace the Ploughman sows in hope, and reaps with joy. In peace widows are comforted, and maidens are given to marriage; no leading into captivity, no complaining in our streets. In peace we rejoice with the 
c Prou. 5.18.  wife of our youth, and she is like the 
d Psal. 128.3.  fruitful vine, and our children as olive branches round about the table. Our sons grow up as the young plants, and our daughters as the polished corners of the Temple. In peace our valleys stand so thick with corn, that they 
e Psal. 65.14.  laugh and sing; our garners are full and plenteous with all manner of store; our oxen are strong to labour, and our sheep bring forth thousands and ten thousands in our streets. In one word, all honest occupations and honourable professions thrive, while brethren dwell together in unity. Wherefore David expending on the one side the rents of the kingdom under Saul, and pondering on the other side the manifold blessings of a flourishing peace, being overcharged (as it were) with joy, breaks forth into these words, 
f Psal. 133.  Ecce quàm bonum, O behold, how good and joyful a thing it is, for brethren (
g Caluin. Mollerus.  that is, subjects of the same kingdom) to dwell together in unity! 
h Placidus. Bellarmine. Agellius.  Many things are good, which are not joyful. Again, many things are joyful, which are not good: but amity between brethren is both a good and a joyful thing. If it were good and not joyful, it would be tedious: if joyful and not good, it might be vicious: but good & joyful together, is excellent good; omne tulit punctum, it is a double sweet, when as profit and pleasure meet: it is good, there is the profit; it is joyful, there is the pleasure. It is like the precious ointment of Aaron, there is the sweet of pleasure; it is like the dew of Hermon, there is the sweet of profit. As sweet perfumes are pleasant not only to such as use them, but also to the whole company: so concord is not only profitable to good men, which are the peacemakers; but even unto all other in the same Commonwealth, of whatsoever function or faction. And therefore David being now quietly seated in his kingdom, free from wars abroad, and jars at home, calleth upon all his people, to confess that the Lord is gracious, and that his mercy endureth for ever.  
But in more particular he calleth upon the house of Aaron, 
i Numb. 18.  that is, the Priests and Levites, and that for two reasons especially: First, because such as trouble Israel, hate most of all the Priests and Preachers of the word. Secondly, 
k Dr. Jncognit. Mollerus.  because the Priests are the Provosts of the people, Heb. 13.7. the salt of the earth to season other, Matth. 5.13. and therefore seeing they be Precentors in God's choir, it is their office to sing first, that other may sing after. In respect of danger and duty, the house of Aaron have good cause to praise God more than other, and to confess that his mercies endure for ever.  
Now, for as much as 
m Rom. 2.28.  all are not jews, which are Iewes outward, and all are not 
n Rom. 9.6.  Israel, which are of Israel: I say, for as much as there be many 
o Mollerus. Caluin.  hypocrites as well among Priests and people; therefore David in the fourth verse (chief) calleth upon such as truly fear the Lord, Yea let them now that fear the Lord confess, that his mercy endureth for ever. For hereby such enjoy not only a civil and outward peace, which is common to the whole State: but further, a religious and inward peace of conscience, which is proper to themselves. For when there is 
p Psal. 122.  peace within the walls of Jerusalem, and plenteousness within her palaces, every one may go into the house of the Lord, and stand in the gates of the beautiful Temple. Then all the Tribes ascend to give thanks unto the name of the Lord, to 
q Psal. 95.6.  worship, and fall down, and kneel before the Lord our maker, entering into his 
r Psal. 100.3.  courts with praise. Then, as it is in this Psalm, they bind the sacrifice with cords, even unto the horns of the altar, exercising all acts of religion, and pouring out their whole soul before the God of heaven. On the contrary, in time of war the Gentiles, and other who know not God, enter into the inheritance of God, and defile his holy Temple; they do not only cry, Down with it, down with it unto the ground, as it is in the 137. Psalm: but as we find in the 79. Psalm, they pull it down in deed, and make Jerusalem an heap of stones, giving the bodies of God's dear servants to be meat unto the fowls of the air, and the flesh of his Saints unto the beasts of the field. Ye therefore that do truly profess, have greatest occasion duly to confess Gods exceeding mercy, for enjoying the sweet benefit of peace. For if once ye should a little while want the comfort ye reap, by public prayers and preaching in God's house; ye would complain grievously, 
s Psal. 84.  Lord, how amiable are thy dwellings! my soul hath a longing desire to enter into thy courts. How blessed are the 
t Who make their nests in houses and trees near thy Tabernacle, Hen. Mollerus in loc. Or mystically, whether I lead an active life like the Sparrow, or a contemplative, like the Turtle, thy altars are the best nests to rest in. Bellarmine.  sparrow and swallow, who may come to thy altars, and set upon thy Temple! For one day in thy courts is better than a thousand: I had rather be a doorkeeper in the house of my God, then to command in the tents of ungodliness.  
The reasons of this exhortation are manifold, expressed by David here particularly from the 5. verse to 21. but they be generally these Two: 

Gods mercies toward his children 

In general, He is gracious, and his mercy endureth for ever.  
In particular to David; I called upon the Lord in trouble, and he heard me at large, etc.    
God's judgements upon his enemies, in whose name alone they be destroyed, and become extinct as fire among the thorns, etc.    
The mercies of the Lord are so rich and abundant, that our Prophet 
u Psal. 145.9.  else where saith, his mercy is over all his works. And it is seen in two things chief: 1. In giving every thing which is good. 2. In taking away whatsoever is evil. Now we may the better understand the greatness of his goodness in both, if we will examine the breadth, and length, and depth, and height thereof, as S. Paul intimates, Ephes. 3.18.  
First, for the breadth of his mercy, whatsoever is good is originally from God, 
x james 1.17.  every good and perfect gift is from above descending from the Father of lights, even the very minnoms and minutes are mercies, holden as it were by Franck-almoigne. And as he bestoweth on his every thing which is good: so likewise he takes from them every kind of evil. Bread taketh away hunger, and drink taketh away thirst, and apparel taketh away nakedness, and fire taketh away coldness, and other things deliver us from other miseries in this world. But all these creatures are the Lords, and they cannot help us, except he bless them. Again, there be many miseries unknown unto the creatures, as the subtle temptations of the devil, and the manifold blindness of our understanding and erroneous conscience, from which only God is able to deliver us, as being the Physician of our soul, so well as the protector of our body. Moreover, as the creatures take not away all miseries, but a few, so they take them away not from all, but from a few. God alone is able to deliver all men from all miseries, and though he do not this unto all, yet there be none but have tasted of some, yea of many of his mercies; which occasioned our Prophet to say, 
y Psalm. 33.5.  the earth is full of the goodness of the Lord; and our Church to pray, O God whose nature and property is ever to have mercy and to forgive. But ye will object, if the Lord can deliver from all evil, why doth he not, as being the 
z 2. Cor. 1.3.  Father of mercies? Answer is made, that God our Father in Heaven knows what is best for us, his children on earth; he therefore doth afflict us, and scourge us for our benefit. Saint 
a 2. Cor. 12.8.  Paul desired thrice to be delivered from the buffeting of the flesh, and not heard; that God's power might be made perfect through weakness. And so the Lord took not from Lazarus his sickness and poverty, that he might crown him with a greater mercy, commanding his 
b Luke 16.22.  Angels to carry him into the bosom of Abraham. And so he suffers his servants to be tempted and tried with imprisonment, and losses, and crosses for their good: in this respect he is termed the God of all consolation, 2. Cor. 1.3. of all, as knowing how to comfort us in all our tribulation, a present help in every kind of trouble. Nothing in the world can do this, and therefore 
c job. 16.2.  job said to his acquaintance, who could not understand his grief aright, miserable comforters are ye all. Again, God is the God of all comfort, in that he comforts his children so fully, that it is a joyful thing for them to be sometimes in affliction. For as the sufferings of Christ abound in them, even so their consolation aboundeth through Christ, 2. Cor. 1.5.  
Touching the length of his mercy, David saith, it endureth for ever: as his mercy compasseth us about 
d Psalm. 32.11.  on every side; so likewise at every season, it continueth unto our end, and in the end: yea, further in that other life which is without end; his mercies are from everlasting to everlasting, that is, from everlasting predestination to everlasting glorification. His mercies in forgiving our offences, and in covering all our sins, are exceeding long: the Lord saith our Prophet is 
e Psalm. 103.8.  full of compassion and mercy, long suffering, and of great goodness. For though impenitent sinners provoke him every day, walking in their own ways, and committing all uncleanness even with greediness: yet he nevertheless affords his good things, in 
f Acts 14.17.  giving them rain, and fruitful seasons, and filling their hearts with food and gladness; his mercy doth exceed their malice, being patiented toward them, and desiring that none should perish, but that all should come to repentance, 2. Pet. 3.9. He maketh as though he saw not the sins of men, because they should amend, Wised. 11.20. Christ adviseth us (Mat. 18.22.) to forgive one another, not only seven times, but also seventy times seven times: and Luke 6.36. to be merciful, as our Father in heaven is merciful, insinuating hereby that God is infinitely merciful unto sinners, even to great sinners which own his justice ten thousand talents.  
Concerning the depth of his mercy, love is seen in our 

Say.  
Do.  
Sufferings.    
love superficial is in word only, that which is operative, manifesting itself in deeds is deep, but the profoundest of all is in suffering for another. Now the Lord hath abundantly showed his mercies in all these. First, in his word written and preached, written 
g Macab. 12.9.  For we have the holy Books in our hands for comfort, and whatsoever things are written afore time, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. By his word preached, for the Ministers of the Gospel (as 
h 2. Cor. 5.20.  Ambassadors) entreat you to be reconciled unto him; unto them is committed the word of reconciliaton and peace, they be the 
i 1. Cor. 4.1.  disposers of his mysteries, and messengers of his mercies, it is their duty to bind up the broken hearted. And therefore David saith in the 85. Psalm, verse 8. I will hearken what the Lord will say concerning me, for he shall speak peace to his people.  
Secondly, God showeth his mercy toward us in his doings, in 
k Psalm. 103.4.  saving our life from destruction, and in crowning us with his loving kindness. But as love is seen in deeds more than in words, so more in suffering then in doing, and of all suffering, death is most terrible; and of all deaths, a violent; and of all violent deaths, hanging upon the Cross is most hateful and shameful; yet God so loved the world, that he gave his only begotten Son to die for our sins on the Cross. Doubtless one will scarce die for a righteous man, but yet for a good man it may be, (saith 
l Rom. 5.7.  Paul) that one dare die; but he setteth out his love toward us, seeing, that while we were yet sinners, and his enemies, Christ died for us.  
Lastly, for the height of his mercy, the depth appeareth in its effects, but the height by the cause moving to mercy, which is exalted above the Heavens, according to that of David, 
m Psalm. 36.5.  In Coelo misericordia tua Domine. Men use to pity their servants in respect of their own commodity, the which is the lowest degree of mercy, for every man (if he be not a fool) pitieth his very 
n Proverb. 12.10  beast. Other pity men in regard of friendship and alliance, which is an higher degree of mercy. Some show pity to men in that they be men, not only flesh of our flesh, and bone of our bone, but also created according to Gods own likeness and similitude, which is among us the highest degree of mercy. Now God takes pity on all things as being his Creatures, on men especially being created after his own Image, but on true Christians principally, being the Sons and heirs of his kingdom. If any shall ask what cause moved him to make the world, to create man after his own likeness, to justify sinners, and adopt us for his children? it is nothing else but his mere mercy, that endureth for ever. He loved us when we would not, yea, when we could not love him; and he continueth his goodness not in respect of his own benefit, for he needs not our help, but only for our good. The Lord is gracious, because gracious. And therefore the blessed Angels aptly divided their Christmas carol into two parts, 
o Luke 2.14.  Glory to God on high, and on earth peace. God hath indeed all the glory, but we reap the good of his graciousness and mercy that endureth for ever.  
I called upon the Lord] Hitherto King David, concerning the graciousness of God in general. He comes now to treat of his mercy toward himself in particular, the which is applied by Divines unto the 
p Augustine. Mollerus.  Church; and 
q Caluin. Placidus. Tileman. Agellius.  Christ himself, who was in his Passion heard at large, and in his Resurrection he saw his desire upon his enemies. The pith of all which is summarily comprised in the 24. verse, This is the day which the Lord hath made, let us rejoice and be glad in it. In which observe, 

1. What day is meant by this day.  
2. How the Lord is said to have made this day, more than other days.  
3. Why we should in this day so made, rejoice and be glad.    
For the first, 
r Bucer. Caluin. Mollerus.  literally this aught to be referred unto the solemn day, wherein Israel and Aaron, as well Priests as people being assembled together, gave public thanks unto the Lord, for that their good king David was now fully delivered from all his enemies, and quietly settled in his princely throne. So this text 〈◊〉 a very fit theme for the Coronation days of our late blessed, blessed Queen, and present gracious King: as also for the Commemoration of our happy deliverance from the Spanish Invasion, anno 88 and from the bloody Gunpowder plot on the fifth of November 1605.  

s Augustin. Arnobius. Melancthon.  But mystically this day is the time of grace, behold now is the accepted time, now the day of Salvation, 2. Cor. 6.2. and this day is termed here Catexochen, The day, 
t Mollerus. Dr. Jncognitus.  because the whole time wherein a man lives without Christ, is called in holy Scripture, The night and darkness, as being full of terrors and errors, of blindness and ignorance. So Saint Paul, Rom. 13.12. The night is past, and the day is come. And Ephes. 5.8. Once ye were darkness, but now light in the Lord; yourselves, 
u john 12.36.  Children of light, and your works, 
x Rom. 13.12.  Armour of light.  

y Bonavent. in loc.  Dominus est Dies, Christ is the day, or rather indeed the 
z john 1.9.  light of the world, and 
a Mal. 4.2.  Sun of the day 
b Luke 1.78.  springing on high, to give light to such as sit in darkness, and in the shadow of death. This day did appear to the world in some measure 
c Tileman.  from the beginning. For the manifestation of Christ jesus, the supernatural Sun of righteousness, arising with health under his wings, to them that fear the Lord, resembling a great deal, the rising of the natural sun in our Horizon. First, the sun being ready to rise, sendeth forth a little glimpse of his brightness, whereunto we may compare the mystery of that Aphorism: The seed of the woman shall break the serpent's head, Gen. 3.15. Then it doth enlarge the same brightness with more splendour, to which happily Noah's prophecy may be likened, Blessed be the Lord God of Sem, Gen. 9.26 Afterward ascending higher, & approaching nearer unto us, it putteth forth his glittering beams of clearer light, whereto we may resemble the plainer promises concerning Christ, communicated to the latter ages of Abraham, Gen. 12.2. of Isaac, Gen. 26.3.4. of jacob, Gen. 28.14. of David, 2. Sam. 7.12. At length it discovereth itself and appeareth openly, whereunto Christ's incarnation and living in the world answereth, 1. joh. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, etc. Last of all, it gloriously mounteth up above the earth, and 
d Psal. 19.6.  nothing is hid from the heat thereof: and to this accordeth our saviours resurrection and ascension, whereby himself was glorified, and he drew other men unto him, joh. 12.32. and gave them power, believing in his name to be the sons of God, joh. 1.12. Wherefore, seeing the Messiah of the world, is now dead for our sins, and risen again for our justification, and sitteth at the right hand of God in heaven, ever making intercession for us; and seeing the 
e Rom. 10.18.  sound of his Gospel is gone through all the earth, and the words of his Apostles unto the ends of the world, we have good cause to sing and say, this is the most acceptable time, the day of salvation and grace, 
f Ephes. 3.5.  which in other ages was not opened unto the sons of men, as it is now revealed, and therefore let us rejoice and be glad in it.  
Now, for as much as the resurrection of Christ, is the 
g Mollerus.  complement of all the promises concerning the Messiah, and as it were, the 
h Church Hom. for Easter day.  lock and key of faith, on which all other Articles depend; the Church of England, and 
i Chrysost. Euthym. Melanch. Bucer.  other Divines ancient and orthodox, have made this Hymn proper on Easter day: for on this day Christ arising from the dead, was heard at large; on this day, he saw his desire upon his enemies; on this day he did openly triumph over the devil, and death, and hell, albeit they compassed him round about, and kept him in on every side; yet in the name of the Lord he destroyed them. On this day he did not die, but live to declare the works of the Lord. On this day, the same stone which the builders refused, is become the head stone of the corner; it is the Lords doing, and it is marvelous in our eyes, and therefore let us hearty sing, This is the day which the Lord hath made, we will be glad and rejoice therein.  
God made the 
k Gen. 1.5.  morning and evening, the light and the darkness are his. How then is he said here, to make this day more than other days? the 
l Chrysost. Euthym. Placidus.  Doctors upon the place answer, that albeit all days are good in respect of themselves and God: yet some be joyful, and other doleful, in respect of the good and evil that happeneth in them unto us. For 
m Melancthon. Mollerus.  the day wherein Adam fell, and in him all his posterity, was an evil and a black day, made so (doubtless) by the devil, and not by the Lord: but this day wherein the second Adam arose from the dead, and in him 
n 1. Cor. 15.22.  all men are made alive, is a good day, wherein the faithful are joyful. It is the Lords doing, and therefore the Lords day. The Lords doing, that the same stone which the builders refused, is now become the head and corner stone in the building; that he who was a despicable man, a worm rather than a man, Psalm 22.6. should now triumphing over the devil and death, hell and the grave, become the 
o Psalm 24.7.  king of glory; that 
p Phil. 2.10.  at the name of jesus every knee should bow, both of things in heaven, and things in earth, and things under the earth. Now the Lord is said to make this day more than other, as 
q Agellius.  honouring it above other, exalting it and making it 
r Caluin.  memorable to posterity. So the word making sometime signifieth, as 1. Sam. 12.6. It is the Lord that made Moses and Aaron, ˢ that is, exalted Moses and 
s Vatablus.  Aaron; and so we say, that a man advanced in honour or riches, is a made man; in this sense, the making of a day is the sanctifying and observing of a day, Deut. 5.15. Exod. 34.22. how then is Easter day more magnified and hallowed, than other days in the year? to this objection answer may be, that all Christians (herein imitating the pattern of the blessed 
t Acts 20.7. 1. Cor. 16.2. Apoc. 1.10.  Apostles) in honour of Christ's resurrection, observe their Sabbath upon the eight day, which is the first day of the week; whereas the jews hallowed their Sabbath upon the seventh 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 every other Sunday hath his name, being so called, because the sun of righteousness arose from the dead upon this day. This day is the Lords day, the day which himself made so good a day, that all his true servants ever since have rejoiced 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 rejoice so much, are manifold; but they may be reduced all unto two principal heads, 

A motion from evil,  
Promotion in good.    
Christ on this day rising from the dead, overcame the devil, which is the author of death; and the grave, which is the prison of death; and sin, 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 us men and our salvation. The devil, which is the Prince of 
y Ephes. 6.12.  darkness, had no part in the sun of righteousness: Christ therefore being 
z Luke 11.22.  stronger than he, came upon him, and overcame him; he took from him all his armour wherein he trusted, and divided his spoils, and cast him out of his hold, that he might have no part in us, or power over us. 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 down Satan under your feet, Rom. 16.20.  
So he who was above the Law, was made 
b Gal. 4.4.  under the Law, that he might redeem those which are under the Law, that he might put out the hand-writing of ordinances that was against us, and fasten it upon his Cross, Coloss. 2.14. So he who knew no sin, made himself to be sin for us, that we should be made the righteousness of God in him, 2. Cor. 5.21. He was wounded 〈◊〉 our transgressions, and broken for our iniquities, Esa. 53.5. If the tormentors of Christ should ask now, as they did once, Luk. 22.64. Who is he that smote thee? we may quickly become Prophets, and answer for him, our sins smote him; every one of us might ingeniously confess with 
c jonas 1.12.  jonas, for my sake this great tempest is upon thee (sweet jesus). He triumphed over hell, and the grave for us also: for as for himself it was impossible, that the Lord of 
d Acts 3.15.  life should be holden of death, Acts 2.24. Wherefore let us say with Saint 
e 1. Cor. 15.55.  Paul, O death where is thy sting? O grave where is thy victory? the sting of death, is sin, and the strength of sin is the Law: but thanks be to God, which hath given us victory through our Lord jesus Christ. And let us hearty sing with our Prophet, Easter is the day which the Lord hath made, we will be joyful and glad in it.  

f Bonavent. in loc.  Some Divines affirm, that the year wherein our blessed Saviour arose from the dead, should (according to the Law), have been the year of jubilee, wherein 
g Levit. 25.10.  liberty was proclaimed in the Land; to all the inhabitants thereof; every man returned to his possession and family, debts were released, and oppressions abated. And surely the jubilees in old time, were 
h Dr. Incognit.  figures of the joys in this acceptable time; for by the resurrection of Christ, every true believer is set free from the hands of all his enemies, his trespasses are forgiven, and he is restored again to his interest, in that heavenly possession and immortal inheritance, which he lost in the transgression of his great grandfather Adam. The redemption of Christ is a year of jubilee, the resurrection of Christ, is the chief day in the year. Let us therefore rejoice for it, and be glad in it. David saith 
i Psal. 41.11.  elsewhere, By this (O Lord) I know thou favourest me, that mine enemy doth not triumph against me. 
k 2. Sam. 22.41.  Thou hast given unto me the necks of my foes, that I might break them as small as the dust of the earth, and tread them flat as the clay in the street. That which he speaketh of his temporal enemies, opposing him in obtaining of an earthly kingdom: we may well apply to the spiritual, hindering us in our way to the kingdom of heaven. O Lord, our strength and redeemer, thou hast on this day 
l Gen. 3.15.  broken the serpent's head, and utterly confounded all such as hate us. On this day thou didst laugh them to scorn, and have them in derision, Psalm. 2.4. and therefore we will in memorial of this one day, sing thy mercies all the days of our life; sounding forth unto the world's end, This is the day, this is thy day, which thou (Lord) hast made, we will rejoice and be glad in it.  
Concerning our promotion in good, the resurrection of Christ is a proof of our justification, a means of our sanctification, a demonstration of our resurrection. First, it proveth our justification, according to that of Paul, Rom. 4.25. He was given to death for our sins, and is risen again from the dead for our justification. See the Gospel on S. Thomas day.  
Secondly, the resurrection of Christ is a notable means to work inward sanctification, as Saint Peter teacheth in 1. Epistle 1. Chap. 3. Verse, God hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead. And Saint 
m Rom. 6.4.5.  Paul, As Christ was raised up from the dead, by the glory of his Father; so we should also walk in newness of life; For if we be grafted with him to the similitude of his death, even so shall we be to the similitude of his resurrection. Which words import, 
n Aquin. Aretius. Marlorat.  that as the graft groweth in the stock, and is become one body with it: even so the faithful have their living, and spiritual being in Christ. As he by the power of his own Godhead, freed his manhood from death, and from the guilt of our sin; so doth he likewise free those, that are knit unto him by the bond of one spirit, from the corruption of their natures in which they are dead, that they may live unto God. 
o Raymund. de Sabunde Theolog. natural. tit. 277.  In the natural body, the head is the fountain of all motion and sense; for the hands and the feet move by that power, which is by sundry nerves derived from the head, and dispersed among the members. And so it is in (Christ's mystical body) the Church; he is the head and fountain of life spiritual, and 
p Perkins exposit. Creed. art. Christ resur.  that very power of his Godhead, whereby he raised up himself when he was dead, he convaieth from himself to his members, and thereby raiseth them up from the death of sin, to newness of life. For the better understanding of this point, let us examine the means and the measure of the spiritual life.  
For the means, if we will have common water, we may go to the common well; and if we desire water of Life, we must have recourse unto Christ, who saith, 
q joh. 7.37.  If any man thirst, let him come unto me and drink, and 
r joh. 4.14.  he shall have a well of water springing up into everlasting life. Now this well, (as the woman of Samaria said of jacobs' well) is very deep, and we have nothing to draw with. And therefore we must have pipes and conduits to convey the same unto us; and these pipes are the sincere preaching of the word, and the right administration of the Sacraments. As for the preaching of God's holy Word, Christ openly proclaimeth in the fifth of S. john's Gospel, at the 25 Verse, The dead shall hear the voice of the Son of God, and they that hear it, shall live. 
s August. tract. 22. in joan. Idem Caluin & alij in loc.  Where, by dead is meant, not the dead in the grave, 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 up from the dead: and 1. Tim. 5.6. A widow living in pleasure, is dead while she liveth. He that hearts the word, and abideth in unbelief, continueth among the dead: but (saith our Saviour) 
u john 5.24.  Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life, because the words that I speak unto you are spirit and life, joh. 6.63. that is, conveying unto your dead hearts, spirit and life.  
As Christ, when he raised up dead men, only spoke the word and they revived: and at the last day, when the 
x 1. Thessal. 4.16.  trumpet of God shall blow, the dead shall rise again: so it is in the first resurrection, they which are dead in their old sins, are raised again to newness of life by his powerful voice, uttered in the Gospel's ministery. We read of three that Christ raised from death, 
y Matth. 9.25.  jairus daughter newly dead; the 
z Luke. 7.15.  widows son dead, and wound up, and lying on the hearse; and 
a John 11.44.  Lazarus dead, and buried, and stinking in the grave. Now these three sorts of Courses (as 
b Serm. 44. de verbis dom. & de hac allegoria vide eundem tract. 49. in joan.  Augustine notes) are three sorts of sinners. jairus daughter lying dead in her father's house, resembleth those that sin by inward consent: the widows son being carried out of the gate of the City, those that sin by outward act: Lazarus having been dead, and buried four days, those that sin by continual habit. The first day (saith Augustine) he was dead, by conceiving sin: the second, by consenting to sin: the third, by committing sin: the fourth, by continuing in sin. The young maiden, lay in a bed: the young man, in a coffin: Lazarus, in a grave. The first was dead but an hour, the second but a day, the third four days. After their raising up, jairus daughter instantly walked; because for her that had stepped aside but by consenting to sin, it was easy to recover, and to walk forthwith in the ways of Gods holy Commandments. The widows son sat up, began to speak, was delivered to his mother; because for him, which had actually transgressed, it was a matter of greater difficulty to recover, and therefore by little and little he came to it, as 
c Con. de misericord. Domini.  Erasmus observeth excellently. First sitting up, by raising up himself to a purpose of amendment: then beginning to speak, by confessing his own misery, and acknowledging God's mercy: lastly, being delivered to his mother, by returning to the bosom of the holy Church, and enjoying the remission of his sins. Lazarus came forth of his grave bound hand and foot 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 upon him, and had made his heart as hard as a grave-stone, or as a 
e job. 41.15  neither millstone, by making a custom, and (as it were) a trade of sin; it was in the judgement of man impossible to recover. And yet Christ's omnipotent voice brought him forth bound hand and foot, and broke these bands asunder, and restored him again to the liberty of the sons of God.  
The 
f Confess. Anglican. art. 25.  Sacraments are conduit-pipes also, whereby God invisibly conveyeth his vital or saving graces into the heart, if they be rightly used; that is, if they be received in unfeigned repentance for all our sins, and with a lively faith in Christ for the pardon of the same sins. And in this respect aptly compared unto 
g Cant. 2.5.  flagons of wine, which revive the Church being sick, and fallen into a swoon.  
As for the measure of spiritual life, derived from our head Christ, it is but small in this world, and given by little and little; the which is figured in the 
h Ezech. 47.3.4.5.  vision of water that ran out of the Temple. First a man must wade to the ankles, then after to the knees, & so to the loins: and last of all the waters grow to a river, that cannot be passed over; even so the Lord conveyeth his gifts and graces by little and little, till his children at the last attain a large measure thereof, and have full growth in Christ. The same we may likewise see lively described in the vision of dry bones, Ezech. 37. The Prophet in a vision is carried into the midst of a field, full of dead bones, and the Lord commanded him to prophecy over them, and to say to them, O ye dry bones, hear the word of the Lord. At the first there was a shaking, and the bones came together bone to bone, vers. 7. then the sinews and flesh grew upon them, and upon the flesh a skin covered them, vers. 8. ●●en he prophesied unto the wind, and they lived, and stood upon their feet; for the breath came upon them, and they were an exceeding great army of men, vers. 10. 
i These bones are the whole house of Israel, verse 11. but the faithful are Gods Israel.  Hereby doubtless is signified not only the state of the jews after their captivity, but in them the state of the whole Church, in whose heart God almighty worketh his graces of regeneration by little and little. First he giveth his children flesh, and then a skin to cover the flesh, and afterward he poureth upon them further gifts of his spirit to quicken them, and to make them alive unto God.  
3. The resurrection of Christ is a 
k Non modo per seipsum probavit resurrectionem Saducaeis, said 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 again from the dead; how say some among you, that there is no resurrection of the dead? Yea but ye will object, what promotion is that unto the godly, seeing all men at the last day must of necessity rise again? Answer is made, that the wicked are raised by the power of Christ as a judge to condemn them: on the contrary, the faithful are raised by the power of Christ as a jesus to save them. Almighty God said unto Adam, At what time he should eat of the forbidden fruit, he should 
l Gen. 2.17.  die the death. Hereby 
m August. de Civitat. 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. Natural death is the dissolution of the body, spiritual death is the destruction of the soul, eternal death is both of body and soul. Prima constat ex duabus, secunda ex omnibus tota, saith Augustine. Now Christ as a judge raiseth again the reprobate from the first death, that he may inflict upon them all the punishments of the second death, as a reward of sin: but he raiseth his elect, as their head and redeemer, that they may be partakers of the benefit of his death, enjoying both in body and soul the kingdom of glory, which he hath so dearly bought for them.  
Wherefore seeing on this day we have been delivered from so much 〈…〉 promoted unto so much good; let us 
o Chrysost. Euthym. Placidus.  spiritually rejoice, being 
p Dr. Incognitus.  glad inwardly, joyful outwardly, 
q Colos. 3.16.  singing unto the Lord with a grace in our hearts, This is the day which the Lord hath made.   
FINIS.