The Bright Morning Star, Part 2

The Bright Morning Star · Part 2

p. 34ANNOTAtions and obſeruations out of the 22. Pſalme.

Of the Title of the Pſalme.

A Pſalme:THis Pſalme containeth a pittifull complaint, a feruent praier, a promiſe and propheſie of thankefulneſſe, and yet the Prophet penned it in the forme of a Pſalme: whence thus much may be noted, that it is not vnlawefull to ſing doctrine, exhortation, complaints, ſupplication, propheſies, and ſuch like matters, as well as thankeſgiuings: briefly to ſing any portion of holy Scripture, ſo be that vnderſtanding and edificatiō be not hindred: and this collectiō ariſeth out of this place p. 35by analogie.

The Prophet Dauid is here to be conſidered.Of Dauid. 1. in his owne perſon 2. ſuſtaining the perſon of a godly man. 3. as a type of Chriſt, whoſe ſufferings and glorie, whoſe prieſthood in his ſacrifice and interceſſion, with his propheticall office in teaching, and kingdome in gathering and guiding his Church in all ages, places, and times, are here not obſcurely figured: whēce we may note that kings and mightie men of the earth are not to ſcorne religious exerciſes, as Dauid did not, the whole booke of the Pſalmes witneſseth, but with the Prophet to acquaint themſelues with holy meditatiōs, of their owne eſtate, howe the matter is betwixt God and their own p. 36ſoules: of the condition of the Church which ſhall ſuffer with Chriſt, before it be glorified with him, and of the doctrine of the Goſpell in the offices of Chriſt, the ſumme of the Pſalme.

to the cheif or maſter muſition.The Muſitians & Singers office principally conſiſted in ſetting & ſinging the Pſalmes of the Prophets, for the inſtruction and edification of the church: as alſo in keeping theſe holy writings ſafe for the vſe of the Church in time to come, in regard of which office the Church is called the pillar and ground of trueth: wherefore when the Prophets had compoſed any Pſalmes, they ſent them to the ſingers and muſitians, ſpecially to the principal Muſitian of any order, who had the ouerſight of p. 37the reſt of his order, that they might bring them in publike for the comfort and inſtruction of the whole church: whence this collection might be made, that if muſicke were lawfull for the Iewes, it is now for vsus: and if vocall muſicke be lawefull by conſent of all, why not inſtrumentall alſo? alwaies remembring that edification muſt not be hindered but furthered: for muſicke beeing one of the liberall arts, why is there not vſe of muſicke in furthering vsus in the worſhip of God, as wel as of Grammar, Rhetoricke, or Logycke, &c: and muſicke is not a parcell of the ceremoniall lawe: and the Lord commanded it in the Church, and it was vſed by Chriſt and his Apoſtles.

p. 38Againe hence might be obſerued, that it is lawful to pray the prayers compoſed by other men; which was cuſtomable to the Church of the Iewes: who vſed to bring other mens pſalmes, which ſometime were prayers, into the publique aſſemblie, as for example this pſalme: and if it be ſaid that they, were vſed only dogmatically; the anſwer is, that is not ſo: for they praiſed God with the words of Dauid and Aſaph, and they bowed themſelues and worſhipped as it is euident. 2. Chron. 29.30. where beſides the meditation of the matter, no doubt they had holy deſire & wiſhes ſutable to the wordes of the prayers or thankſgiuings, as the wordes of bowing and worſhipping do plainly import p. 39in the place alleadged: and therefore (howſoeuer ſome think) it ſeemeth to be very lawfull, to pray accordingly to a ſet forme: and ſo to ſay and pray the Lords prayer: ſo be that we inſinuate our vnderſtanding & affectiōs into the matter of that ſet prayer which we vſe, making it our owne when we pray it.

Concerning the morning ſtarre.To thinke theſe wordes (aijeleth haſſhachar) to be the name of an inſtrument is neither warrantable nor reproueable, but coniectural: I know not what can be ſaid for it or againſt it.

To think them the tune of a common ſong, or the tune of ſome ciuill ballad ſeemeth to be to accuſe the holy ghoſt for not keeping decorum, p. 40which is when holy pſalmes are ſong in the tunes of common, and it may be prophane ballads alſo.

To tranſlate with Tremellius and Iunius ad primordium aurorae, is very good, for the words may beare that reading and then they import the time of vſing the pſalme, the early morning, the time of the morning ſacrifice, ſo that this pſalme was an expoſition and cōmentarie of the ſacrifice: the ſacrifice was a type of Chriſt; this Pſalme teacheth the ſignification of the ſacrifice: & ſo this Pſalme annexed to the ſacrifice did eueryevery day traine vp the Church of the Iewes with a continuall meditation and expectation of the promiſed Meſſias, whoſe ſufferings and glorie are in p. 41pſalme expresſed.

Yet notwithſtanding there is another expoſition which may beſt befit the argument of the pſalme, which is this (concerning the Morning ſtar) and aijeleth ſignifieth Stellam matulinā as well as, aſcenſum aurorae. Nowe ſeeing that this Pſalme is a prophecie of Chriſt, and that Chriſt is expreſly called the Bright Morning ſtarre, Apoc. 22.16. the day ſtarre by the Apoſtle, 2. Pet. 1.19. and the day ſpring from an high, Luk 1.78. The argument of the Pſalme, and this tranſlation will very well ſort together as we ſee.

Of the complaint the firſt part of the pſalme.

In the complaint compriſed p. 42in theſe two verſes may be obſerued theſed ſixe ſeuerall points to be handled,My God, my God why haſt thou forſaken &c. which will cleare vntounto vsus the true meaning of the words, which are darke, and darkened more by ſome.

1 How Chriſt could pray vntounto God, he beeing himſelfe God equall to the father.

2 How Chriſt could pray in faith, ſeeing he could not beleeue in himſelfe?

3 How it can be ſaid that Chriſt was not heard by God when he prayed?

4 How Chriſt can be ſaid to be forſaken of God?

Theſe foure points appertayne to Chriſt, the other two concerne Dauid, & the godly.

5 How god forſooke Dauid; and how he may be ſaid p. 43to forſake his children?

6 Laſtly the properties of faith here expreſt.

Verſ. 2. O my God I cry.Firſt how Chriſt God, could pray vntounto God?

For the clearing of this point conſider we that Chriſt was God, and ſo paraduenture could not pray vntounto his father, for that might ſeeme to imploy ſome diſparagement to God the ſonne being equall to the father, & open a gap for the hereſie of Arrius: but furthermore Chriſt alſo was man, and ſo made vnderunder the lawe, and ſo could and might, yea and ought to pray, as beeing a creature bound to worſhip the creatour: yet beſides this Chriſt beeing the mediatour of the Church according to both his natures, he therfore prayed according p. 44to both his natures:My … Go… … tho… … &c. … thus: his manhood actiuely powring forth prayer, his godhead dignifying his prayer, and making it meritorious and purchaſing audience.

Chriſt prayed to his father therefore, as man, and as the mediatour.

Now if it be alledged that ſeing himſelfe was God hee muſt therfore pray vntounto himſelfe, which may ſeeme abſurd, or els if he do exclude himſelfe, then committ idolatry: the anſwer is that he prayed to his father directly and primarily, in reſpect of order the father being the firſt perſon in Trinitie ordine; but indirectly, incluſiuelie, and ſecondarily he praied to himſelfe, and the holy Ghoſt alſo: here the diſtinction of nature p. 45and perſon muſt be admitted neceſſarily: againe it may be ſuppoſed that no abſurditie would followe, if we ſay that the ſecond perſon in the trinitie did pray vntounto the firſt, that is, did teſtifie his will to hauehave the Church ſaued: but that is abuſiuely in very hard Catachreſis.

In ſumme: it is no abſurditie to ſay that a man may pray to himſelfe, that is, perſwade himſelfe to grant that which is for his owne aduantage: for as affectiō or deſire ſometime obtaineth of a man that which his iudgement diſalloweth: (which is a kinde of praier or intreatie:) or contrariwiſe, as the iudgement perſwadeth the affection that which it diſliketh: ſo Chriſt-man may aske ſomething of Chriſt-God: p. 46and no abſurdity (as it ſeemeth) be admitted,

Secondly: how Chriſt could pray in faith?V. 1▪ 2, My God

For the further enlightning of this doubt a diſtinction of faith muſt be remembred. Faith is legall and euangelicall; of the law, and of the goſpell.

Faith required in the lawe Adam had in paradiſe and Chriſt had when he prayed whereby the creature relieth it ſelfe vponupon the creatour for all manner of good things & deliuerance from all euill, if Chriſt had wanted this faith he had not preſently obeyed the law, which to ſay were to blaſpheme.

Euangelicall faith or the faith required in the goſpell is that whereby the creature p. 47relieth it ſelfe vponupon God, through Chriſt and his mediatour: beleeuing to obtaine all good things from him, by the meanes of Chriſt: now although Chriſt were made vnderunder the lawe, yet he was not made vnderunder the goſpell, for he was not bound to faith and repentance as ſinners are, himſelfe beeing without ſinne: he is the matter and author of the Goſpell: wherefore to the Chriſt to the obedience of the law through and by vertue of the Goſpell as we are tied, is to ſuppoſe him ſinfull by making him his owne ſauiour.

Wherefore to anſwer directly: Chriſt praied a legall prayer as Adam did but Chriſt praied not an euangelicall prayer: (except p. 48we vnderſtand an euangeli-praier in this ſenſe, that he made interceſsiō for vsus, which may rather be called a meritorious praier:) Chriſt praied in faith of gods infinite mercy, but not in faith of the pardon of ſinne through a Sauiour, which he needed not: and which we neede.

Thirdly: Howe was Chriſt not heard when he praied?V. 2 But thou heareſt not. V. 1. Farre frō the words of my roaring,

There is no contradictions in holy ſcriptures: although there may ſōtime ſeeme ſhew of oppoſition: we read in the Heb. 5.7. that Chriſt was hard from that which be feared: here in this place we read that god did not heare Chriſt, but was farre from the wordes of his roaring: in ſhew here is an oppoſition, but in ſubſtance, p. 49things being aright diſtinguiſhed, there is none.

The art of reaſon teacheth that one rule of oppoſition is, that the thinges oppoſed be oppoſite in the ſame ſence: (ſecundum idem as the logicians ſay) now Chriſt was hard in one ſence, and he was not heard in another ſence: and ſo the prophet & the Apoſtle are not oppoſite: wherefore thus theſe two places are both verified, and may well be reconciled.

Chriſt was heard in that he was not ſwallowed vp of the wrath of god, but was deliuered from it, and from the power of our ſpirituall enemies: & again. Chriſt was not heard in that gods wrath lighted vponupon him, and poſſeſſed his ſoule a competent ſeaſon: p. 50or thus:

2. Chriſt was heard in regard of the conditions of his praier, (if it be poſſible, and if it be thy will:) and againe:

Chriſt was not heard in regard of the petition abſolutely conſidered, without conditions: or thus.

3. Chriſt was heard, as the children of God are heard, to whome ſometime the Lord denieth the very particular thing they aske, and in liewe thereof giueth them a thing as good or better then it: 2. Cor. 12.8, 9. So the Lord did not deliuer Chriſt frō his wrath: for he taſted the cuppe of his wrath, as he ſaith, Math. 20.22. But the Lord gaue him power and ſtrength, and grace to beare it, and to p. 51vanquiſh it at the length: for euen then did hee ouercome the wrath of God when Gods wrath killed him.

Theſe things beeing thus diſtinguiſhed, we ſee the Prophet in this pſalme, and the Apoſtle in the Hebrews are not at variance, & ſo we perceiue alſo howe Chriſt was not heard when he praied.

My God, my God, why haſt thou forſaken me: art art ſo far…e from my health?Fourthly: howe Chriſt was forſaken of God? That this point may the better be conceiued, let it be conſidered: Negatiuely, howe he was not forſaken: & affirmatiuely howe he was forſaken.

Negatiuely thus: Chriſt was not forſaken any of theſe foure waies following.

p. 52Firſt the eſſence of the godhead was neuer ſeuered or excluded from Chriſt the man, but it dwelt in him at all times fully: Coloſſ. 2.9.

Secondly the perſonall vnion of the two natures was neuer diſſolued: and ſo the perſon of the ſonne neuer forſooke the humanitie of Chriſt.

Thirdly, the power of the godhead alſo was alwaies preſent with him, enabling him to beare the full viall of Gods wrath.

Fourthly, the gratious aſsiſtance of Gods ſpirit was neuer wanting, inabling Chriſt without the leaſt impatiencie, diſtruſt, &c. to beare whatſoeuer was inflicted vponupon him for our ſins.

Thus Negatiuely Chriſt p. 53was not forſaken of the nature, perſon, power, and grace of God. Howe then was he forſaken?

Affirmatiuely therefore he was forſaken: both poſitiuely in that God the father powred vponupon him the infinite ſea of his wrath, which hee nowe felt: and priuatiuely in that he was bereft and forſaken of all comfortable: preſence; the godhead for a ſeaſō ſhaddowing it ſelfe vnderunder the cloude of Gods wrath, that the manhood of Chriſt might feele the intollerable burden thereof: and thus Chriſt beeing deſtitute of conſolation complaineth that he was forſaken. But Chriſt beeing thus forſaken, he ſuſtayned the wrath of God, ſtriued with it, and ſubdued it; that is, p. 54he deliuered both himſelfe and vsus from it, and ſo perfectly finiſhed the worke of our redemption.

But if any man thinke it a thing vnreaſonable, or rather a blaſphemie, that it ſhould bee auouched that Chriſt ſuffered Gods wrath which is commonly called the paines of hell, he muſt remember a diſtinctiō which ought to bee made betwixt the paines of hell, and the damnation of hell: Chriſt ſuffered not the damnation of hell but the paines of hell.

The paines of hell are only the ſenſe of exquiſite torments, and the want of all comfort and conſolation: commonly called, paena and damnum.

p. 55The damnation of hell are certaine neceſſarie conſequents which followe the foreſaid paines of hell in the meere creature: as for example, the ſoule of Iudas nowe in hell: beſides that it is depriued of all comfort, which is a loſſe: and tormented with moſt exquiſite tortures which is the paine: deſpaireth, wanteth faith, hope, louelove, the feare of god, patience, and is affrighted with an accuſing and gnawing conſcience, and beſides all this, is bound in euerlaſting chaines to the iudgement of the great day in a certaine place which is called Hell.

Nowe for the application of the diſtinction: Chriſt if hee had beene a meere p. 56man, could not hauehave eſcaped part of the damnation of hel, when gods wrath was ſo fully powred out vponupon him: but it ſhould hauehave fallen out to him as it falleth out with the deuill and reprobates: but becauſe Chriſt was God alſo, his godhead did infinitely ſtrengthen and grace his manhood, ſo as none of all theſe accidents which neceſsarily growe vppon a meere creature, ſeazed vponupon him, as deſpaire, impatience, &c. therefore to ſay that Chriſt ſuffered the wrath of God which may be called the paines of hell, is neither blaſphemous nor vnreaſonable, this diſtinction of hell paines and damnation beeing admitted.

Thus the foure points appertaining to Chriſt are cleared: p. 57now the other two concerning Dauid follow:

Fiftly: Howe God forſaketh Dauid and his children?Forſaken me.

God forſaketh his childrē two waies principally.

Firſt by giuing them to their own hearts luſts in part, and permitting them to the temptations of the deuill: and ſuffering them to fall into ſome ſinnes which wracke & torment the conſcience: againſt which Dauid praieth, Pſal. 119.8. And Chriſt teacheth vsus to pray in the laſt petition of the Lords praier: Lead vsus not into temptation, &c.

Secondly by cauſing them to ſee and feele the wrath of God in ſome meaſure and for ſome time, till humiliation p. 58be wrought in them throughly for ſome ſinnes. So Dauid was humbled Pſal. 6. and 15. and ſo are all the children of God in ſome meaſure: and thus the Lord forſooke Dauid, both by permitting him to fall into ſinne, and cauſing him to feele the ſmart of Gods wrath as a meanes of humiliation for that ſinne: and thus the Lord forſaketh his children oft times, as they hauehave experience of: which may teach vsus charitie in cenſuring men whome wee ſee ſtraungly caſt downe with fearefull humiliation, they may be neuertheleſſe deere children of God, although it may bee alſo that they hauehave fallen into ſome greeuous ſinnes as Dauid did: and yet happily alſo this p. 59humiliation may growe vponupon infirmities with ſome tender heart: and for ſuch vncharitable critickes that thus intemperately cenſure humbled conſciences, they are to know that ſome kind of deſpaire is better then hardnes of heart.

Sixtly, what are the properties of faith here noted?My God, forſaken me.

Two properties of faith euidently appeare in the prophet.

The firſt is, when God forſaketh, then to hold faſt, when God killeth then to truſt in him as Iob. 13.15. who profeſſeth that though the L. ſhould ſtay him yet he would truſt, and Dauid els where ſaith, that though he was ſomtime affraid yet he truſted in god for faith holdeth faſt ſometimes p. 60when all reaſon faileth as Abraham (Rom 4.18.19.) beleeued a thing in nature & reaſon impoſſible that a woman of nintie yeares, ſhould conceiue with child of a man that was an hundred yeare old: ſo doth Dauid in this place: God forſaketh him, & yet he calleth him his god.

The ſecond propertie of faith is particular application, whereby Chriſt with all his merittes are appropriated by the beleeuer to his owne ſoule in ſpeciall and he is truly aſſured of the pardon of his ſin & the ſaluatiō of his ſoule Ro. 8.38. Ioh. 20.28. ſome think it preſumption for any man ſo to ſay: and none hauehave euer attained to this certen aſſurāce but thoſe to whome god hath reuealed it: but wee are to p. 61know that there muſt be difference made between faith, and coniecture: Faith is kowledge which hath a certaintie in it whoſe genus is ſcientia: Coniecture is knowledge which hath vncertaintie in it, whoſe genus is opinio: wherefore they that denie the certaintie of faith and ſaluation, make faith coniecturall and confound faith and opinion which is abſurd.

Now indeed faith is neuer without doubting, and yet faith is certain ſtil: for perſwaſion and knowledge is either a true perſwaſion, or a full perſwaſion: a true knowledge, or a full knowledge: as there is difference betwixt a true man, & a perfect full & complete man: a man wanting a hand is a man indeed: p. 62foreign but not foreign: euen ſo of faith, and aſſurance: True perſwaſion is fides foreign where in there is no hypocriſie. Full perſwaſion is fidei foreign which hath no doubting, which no man living hath or can hauehave till louelove be perfected, when alſo faith ſhall be caſt out, yet we are to ſtriue againſt doubting, and ſtill to pray: Lord encreaſe our faith.

That which ſome might comment vponupon the expoſtulation of Chriſt,Why forſakeſt, &c. whereas he asketh a reaſon why God forſoke him alſo? the two adiunctes of his prayer, that he prayed with roaring and crying, and day and night and had no eaſe, I omit as ordinarie matters: only thus much.

Chriſt expoſtulateth and p. 63debateth the matter of his deſertion with God, not for that he knewe not wherefore he was forſakē, but complaining moſt pittiouſly of his extream miſerie: neither is here any ſuſpition of impatiencie at all: no God forbid:

Againe Chriſts roaring & crying, that is, his feruent praier, alſo his continuance in praier day and night, are for our example in the like caſes, that in our extremities we neuer ceaſe crying till God giuegive eaſe.

The groundes of the Prophets faith.V. 3. Thou art holy, & doeſt inhabite the praiſes of Iſrael.

God is holy Effectiuè and ſubiectiuè: for he is both the worker of holineſſe and the fountaine of holineſſe: nowe both theſe are here ſignified by the Prophet: namely, that p. 64God is the author and worker of holineſſe in the Church. And the Emphaſis of the ſpeech is to be obſerued, in the pronoune attah (thou) which is excluſiue, as if the Prophet had ſaid (thou onelyonly:) which is the golden ſentence written in the high Prieſts Miter, Exod. 28.20. Holineſſe to the Lord.

The ſanctification of the Church is the worke of God only:Doctrine. which doctrine for that it is a very materiall point, is firſt to be expounded, and then confirmed. It may be expounded or amplified by the particular cauſes of ſanctification, wherein the Lord hath the maine ſtroke, or els the worke ſucceedeth not; as by induction appeareth thus.

1 God is the originall and p. 65fundamentall cauſe of the redemption, purgation and ſanctification of the Church, who of his owne louelove and compaſſion to mans miſery prouided redemption for vsus, there being nothing out of himſelfe to mooue him therevnto.

2 Chriſts ſacrifice is the meritorious and purchaſing cauſe, for he paid the price of redemption for vsus.

3 Chriſts kingdome that is his reſurrection, aſcenſion, ſeſſion at the right (hand) of his father is the effectuall, operatiue, and working cauſe.

4 The word in the miniſterie of teaching, praying, celebrating the ſacramentes and diſcipline eccleſiaſtical is the inſtrumentall cauſe, where if any man thinke that the p. 66meanes are any thing without God giuegive the increaſe he forgetteth the Apoſtles ſpeech 1. Cor. 3.7. for the word which is the power of God to ſaluation is not the bare ſound or letter, but it is the inward ſpirit of powar and grace annexed thereto: which is Chriſts Scepter.

So that ſeeing the louelove of God, the ſacrifice, kingdome and ſcripture of Chriſt are the only cauſes of our anctification, it is plaine that the redemptiō ſanctification and clenſing of the church is gods worke only.

The doctrine thus cleared may alſo be prooued and cō firmed by induction of thoſe things which are in or with ſinne, the which none but God can take away and they p. 67are theſe foure.

1 Tranſgreſſion which reſpecteth Gods lawe & iuſtice which in ſinne is violated for ſinne is the tranſgreſſion of the lawe &c. 1. Ioh. 3.4.

2 Corruption reſpecting the ſinner; which followeth the tranſgreſſion as the neceſſary effect thereof: as in Adam.

3 Guilt whereby the perſon tranſgreſſing and corrupted is culpable of iudgement.

4 Puniſhment the iuſt wages and deſert of ſinne, which is Gods wrath and the curſe of the law Gal. 3.10

Now no creature can take away any of theſe, it is the worke of god alone therefore was it that our redeemer was God.

p. 68Remiſſion of ſinne, which is the taking away of the guilt and puniſhment of ſinne is that worke of God onelyonly. Micah 7.18. Exod 34.7. Mar. 2.7. Eſay. 43.25.1. Ioh. 3.8.

Againe ſanctificatiō which is the purgation and ſtaine of ſinne which is imprinted in our ſoules (whether it be a qualitie poſitiue, or priuatiue) is the only worke of god. Iob. 13.4.1. Theſ. 5.23.

Seeing then the corruption, guilt, and puniſhment of ſinne which are three principall matters appertaining to ſinne are only taken away by god, becauſe they conteyning the violation of an infinite iuſtice, are after a ſort, infinite and ſo cannot be taken away but by ſome perſon infinite, p. 69Gods infinite iuſtice beeing able to ouerwhelme a meere creature eueryevery way finit, it followeth therefore by ineuitable conſequence that ſin alſo is taken away by God only: for the corruption, guilt, and puniſhment of ſinne being aboliſhed, the auomie or tranſgreſion is remoued and reckoned as not done, which is alſo a fruit of remiſſion of ſinne, and of this the Lord ſaith that he wil caſt it into the bottome of the ſea, he will forget and remember it no more, Micah. 7.19. Ierem, 31.33. Ezech. 18.22.

The doctrine thereof is thus confirmed and cleered: and it hath an excellent vſe to vsus not onelyonly for coniectatiō of the papiſts, which auouch temporall puniſhment ſuſtained p. 70by the creature to be ſufficient ſatisfaction for ſome ſinnes and that good workes ſhall deſerue grace, and that the prieſt can iudicially pardon ſinne, all which are ſo many blaſphemies againſt the mercy of God, the ſacrifice kingdome and ſcepter of Chriſt, but eſpecially it ſerueth for our inſtruction to teach vsus to quake and tremble at the fearefull condition of ſinne, which can no other way be aboliſhed but by the omnipotent power of God encountring (as it were) the infinite wrath of God, and vanquiſhing it, to teach vsus to take heed of committing the leaſt ſinne, which none but God can aboliſh: which alſo called the Lord Ieſus Chriſt from heauen; for this cauſ… p. 71appeared the ſonne of God that he might diſſolue the workes of the deuill: for the papiſts deeme too lightlie of ſinne that thinke ſome ſinnes veniall in their own nature, & the profane multitude offer violence to Gods iuſtice in threatning kindneſſe vponupon his mercy, ſaying of ſmall offences as Lott ſaid of Zoar oh it is but a little one; and God is mercifull: is it ſuppoſe we a ſmall ſinne that, for redeeming whereof, God muſt needs become man and die?

God is the owner and poſſeſſor of his Church, and ſo conſequently of the praiſe & worſhippe which is in the church offred him continually: for God decreeing from all eternitie the glorie of his p. 72mercy and iuſtice, and the reſt of his moſt excellent attributes (which are commonly called his Name in the ſcripture decreed alſo to hauehave a Church; and a ſauiour for his Church: without whome neither could he hauehave a church, nor be glorified out of himſelfe if hee wanted a Church: Wherefore Chriſt praieth thus: if thou wilt be glorified and praiſed out of thy ſelfe, thou muſt hauehave a Church: if thou wilt hauehave a Church, thou muſt hauehave a ſauiour: if thou wilt hauehave a ſauiour, then ſaue me who am-appointed the Sauiour: and ſo the ſorites is concluded: if thou wilt be praiſed, ſaue me.

But thou wilt be praiſed &c. ergo ſaue me.

Doctrine.Gods gloly and praiſe is p. 73the ende of the worlde, the Church, and of Chriſt alſo. For to this ende hath God created the world, redeemed his Church, and appointed Chriſt the Sauiour of the Church, that he might be glorified: as the wiſe man ſaith: God made all things for his glorie: Prou. 16.4. So ſaith the Apoſtle, 1. Cor. 3.22.23. All things are yours, you are Chriſts, and Chriſt is Gods: that is to ſay, Chriſt hath redeemed all things for your vſe, that you may worſhip Chriſt, and God through Chriſt may be glorified.

The vſe of this doctrine is to teach vsus to glorifie God which is attained by a godly life, and two reaſons may be alleadged for this purpoſe.

p. 741 Neceſſity: for if we doe not glorifie God mercy by godlineſſe and honeſtie in this life, he will be glorified by vsus in his iuſtice in our vtter deſtruction after this life: for eueryevery man ſhallbe either an inſtrumēt of glorifying god in his mercy, or ſeruing for matter of the glory of his iuſtice.

2 Analogie and proportiō: for we ſee all the creatures by naturall inſtinct without reſiſtance and rebellion are caryed readily and ſpeedily to there end, there place, and vſe; as the ſunne &c. Pſal. 19.4.5. and Pſalme 104. toto: ſo that if we degenerate from this end which God hath apointed vsus we are the onelyonly irregular perſons of the world, and indeed men and angels are ſo: wherefore if gods louelove, p. 75Chriſts death, euerlaſting life will not, yet lett feare & ſhame mooue vsus to obedience.

To conclud this verſe ſeeing god ſanctifieth his church and children, and will ſurely ſanctifie them that he may be praiſed by them, hence doth ariſe matter of conſolation & thankfullnes.

1 Of conſolation thus; if we be caſt downe with the cō ſideration of ſinne committed and raigning in vsus, ſo as that, though we pray and heare, & read, and partake in the ſacraments, and diſcipline our own ſoules, and watch our hart & ſences with all diligēce, yet we cannot obtaine cōqueſt ouer our ſins, thē we may hauehave recourſe vntounto the Lord, & cō fort our ſelues with cōſideration of his holines; that though p. 76we cannot ouermaſter our own corruption, yet the Lord can and will in due time, for holines appertaineth to the Lord.

2 Of thankfulnes thus: therefore doth the Lord deliuer vsus from the bondage of our ſpirituall enemies therefore doth he redeeme, purge, and ſanctifie his Church that he might be glorified by his Church; ſo doth the prophet reaſon pſal. 103. v. 1.2.3.4. & ſo doth Zachary. Luk. 1.74.

V. 4. Our fathers truſted in thee, they called vponupon thee, and were deliuered and not confounded.God is immutable and vnchangeable in his louelove and he remaineth as firme in his faith to the Church as euer he was: for he keepeth his fidelitie for euer and with him there is no variablenes, nor ſhadowe of change; and ſeeing therefore the fathers in the old teſtament p. 77were deliuered through the mercy and truth of God through the promiſed meſſias, now alſo the poſteritie, & namly Chriſt himſelfe the promiſed ſeed muſt needs alſo be deliuered from periſhing.

From this place then we learne diuers inſtructions.

Firſt that Chriſt was the lāb ſlain frō the beginning of the world. Apoc. 13.8. and he by his blood purged the ſinnes of the former teſtament: Heb 9.15. and therfore howſoeuer the Papiſts teach and deliuer that there was Limbus Patrum, a certain skirt of hell, where the fathers were reſerued vntill Chriſt had ouercome death, & opened heauē, yet we may confidently beleeue, and conſtantly auouch by this conſideration that there was no p. 78ſuch thing, for ſeeing the fathers truſted in God and called vponupon him, they were therefore deliuered, and not confounded, as the text ſaith: but if they were in Limbo, they were confounded and not deliuered: for there as the Papiſts dreame is paena damni, though not paena ſenſus, it is a dungeon of darknes, and a pit that wil hold no water, as they will needs hauehave it.

V. 4. Our fathers truſted in thee and were deliuered.Secondly: that by analogie and proportion the efficacie of Chriſts death alſo, muſt be ſtretcht to the worlds end, as wel as to the world of beginning. For as the Apoſtle ſaith,Pſal. 110.Ps 110 out of the Prophet, Chriſt is a prieſt for euer, after the order of Melchizedech, as well as he was a lamb ſlaine from the beginning of the p. 79world: & as his blood ſerued for the purgation of the ſins of the former teſtamēt which liued before Chriſt was ſlain, ſo alſo it ſerueth for the clenſing of the Church which nowe ſtandeth vp after his death: for it is meere blaſphemie to include the vertue of Chriſts ſacrifice within the compaſſe of a fewe houres wherin he ſuffered his paſſiō: whence another popiſh opiniō hath the neck brokē alſo, which is, that there needeth a daiely ſacrificing of Chriſt in the maſſe after an vnbloodie manner, which is as doltiſh a diſtinctiō as that other of a ſacrifice applicatorie and not propitiatorie: for ſo farre forth as the Euchariſt applieth, it is a Sacrament and not a ſacrifice: and ſo farre p. 80forth as the ſacrifice is vnbloodie it is Euchariſticall, and not propitiatory: for without blood there is no propitiation.

Thirdly. Faithfull praier is neuer diſappointed but alwaies obtaineth,V 5. They called vponupon thee and were delivered. as Chriſt ſaith, Mat. 7.7. Aske and yee ſhall receiue, but we muſt aske in faith: for otherwiſe though we aske we ſhall not receiue, becauſe we aske amiſſe, as Iames ſaith. Therfore faith is the neceſſarie conditiō of obtaining: and ſo of true praier: but faith is grounded vponupon Gods word which is his will: and Gods word and will is, that we aske nothing contrary to his glory, the good of the church, or our own ſoules health; for when we aske any thing derogating from gods p. 81glorie, our prayers are ſo many blaſphemies: and when we deſire any thing hindring the ſaluation of our owne ſoules, or the Churches good, we curſe our ſelues & the church: Wherefore we muſt alwaies remember to examine our petitions by gods word, that finding them agreeable thereto, we may be bold to preſent thē before God; finding them otherwiſe, we may learne to denie our ſelues, our wits and wils, and all we hauehave, and ſo caſt down our ſelues at Gods feete, & ſay as Chriſt ſaid, Thy will be done and not mine: thus if we doe in praier, we ſhall obtaine what we aske, as Chriſt alſo did when he praied that praier: Hebr. 5.7.

Laſtly,V. 4. Our father, &c. it is profitable for vsus to obſerue the dealing of p. 82God with his children in time paſt: and from thence to gather hope to our ſelues: for ſeeing God is as able, mercifull, and true, as euer he was, therefore we may aſſure our ſelues of helpe from god in time of neede beeing Gods ſeruants, as well as our forefathers: remembring alwaies the Apoſtles rule. Rom. 15.4. that we may hauehave hope; But that we may obtaine hope, we muſt hauehave the conſolation of the examples of Gods goodneſſe reuealed in the ſcriptures to his children, and eſpecially to Chriſt the head of the church, as that place importeth, and further alſo we muſt hauehave patience, that whē we hauehave done the will of God we may obtaine the promiſe. Heb. 10.36.

p. 83v. 6.7.8.

But I am a woman and not a man: a ſhame of men and the contempt of the people.

All that ſee me hauehave me in deriſion: they make a mowe, and nod the head: ſaying.

Hee truſted in the Lord, let him deliuer him: let him ſaue him ſeeing he loueth him.

The prophet Dauid was either annointed or crowned king without queſtion when this pſalme was penned, and yet we ſe he was thus ſhamfully abuſed by wicked men; Chriſt himſelfe the moſt holy and righteous man and the moſt excellent and worthie perſō that euer the earth caried, yet we ſe is expoſed to the contumelious mocks of wretched mē; For this is the portiō p. 84of Gods children (as it was one part of Chriſts ſufferings) to be diſhonoured, contemned, and derided: the hiſtorie of the Goſpell is plentifull in this point, they diſhonor him in charging him with blaſphemie, with breach of the Sabbath, with ſurfetting and drunkenneſſe, with Samaritaniſme, which is to caſt out deuils by the deuill, &c. when he was condemned to die they mocke him, attiring him deſpitefully as a king, with a crowne of thornes, with a garment of purple, with a ſcepter of a reede: as if he had beene a king amongeſt fooles, boyes, or Pigmies: they buffet him, they ſpit vpō him, they ſmite him, whip him, and in ſumme, they mocke at his kingdome and p. 85propheticall office: this befell Chriſt the head of the church, the maſter of the houſe: and ſhall his mēbers or hou-ſhold ſeruants thinke to eſcape? it is enough for the ſeruant to be as his maſter is: and the foote muſt not thinke to eſcape the piercing with nailes, when the head was crowned and wounded with thornes.

Now the reaſon why Chriſt was thus content to be abaſed was, that he might deliuer vsus from eternall ſhame and confuſion, which is the due deſert of ſinne: and to ſanctifie the euill name and ſlaunder, which we ſuſtaine now for his ſake, and for our owne good, that though an euill name be euill, and a curſe, yet the Lord hath by his reproach taken away the malignitie of reproch p. 86and ſlaunder from vsus: yet he hath left ſhame for vsus ſtill to ſuſtaine, that we might fulfill the remnant of the afflictions: he hath drunke the full cup, and we muſt pledge him in the bottome of the cuppe: we muſt therefore learne to deny our ſelues, and namely (as this argument implieth) our good name and fame: not that a mā may not by al good meanes preſerue his good name, but that a man be not too popular without meaſure and by vnlawfull meanes to ſeeke a good name, many mē beeing too greedie (as Aeſops dogge) catch at the ſhadowe and looſe the ſubſtance, while they ſeeke fame and report, they leeſe a good name: for he that immoderately and vnlawefully ſeeketh p. 87to get and keepe his credit with all ſorts of perſons, ſhall get a fame from the wicked, which is but the ſhaddowe, and leeſe a good name from the godly, which is the ſubſtance. A good name is the reward of humilitie and the feare of God: Prou. 22.4. and God will honour them that honour him: 1. Sam. 2.3. And by faith we ſhall obtaine a good report as the Elders did, Hebr. 11.2. By ſuch meanes we may ſeeke to get a good name, which will be a good ointment to the children of god refreſhing them with comfort of a godly life, Eccleſ. 7.1. But if any of Gods children are too curious of their credit, and too much addicted to be popular, p. 88the Lord will really teach the to denie themſelues in this point, and by cauſing wicked men to ſlaunder them, will teach them by a reall ſermon that which by the word and inſtruction they cannot learn: which is to forſake their credit for Chriſts ſake, as Chriſt did forſake his owne excellencie, and deiected himſelfe to the greateſt indignities that a man could ſuffer, for our ſakes: in ſo much as the ſcripture ſaith, he did annihilate himſelfe, that is, he was content to be in no account; that we might be pretiouſly eſteemed.

… and nod the head.The wrying of the mouth, and nodding the head are vnciuill, fooliſh, and deſpitefull geſtates, ſuch as ciuil, diſcreet, and moderate men would p. 89hauehave beene aſhamed to vſe: but if malice hauehave got the bridle in the necke, howe will not wicked men tranſgreſſe the lawe of ciuill and courteous behauiour? yea the fence of nature and humanitie they will trample flat to the groūd, as if they loſt both ciuilitie and manhood: which point may further appeare in the mocking ſpeeches which they vtter againſt Chriſt now hanging vponupon the croſſe:Let him deliuer him, &c. which mocking geſtures and ſpeeches ſhewe more then barbarous deſpight, and bruliſh malice: for a perſon that is condemned to die, yea nowe in execution is pittied and praied for by all the beholdders, yea euen the hearts of Adamant then will ſoften to here a man in extremitie of p. 90paine readie to die, yet then theſe monſters of men and nature are neuer a whit aſſwaged towards him, but reioyce then at his woe, and ſcoffe at his fall: ſaying: God hath forſaken him, he loueth him not, he neuer did truſt in god, as he pretended: for then ſurely God would not ſuffer him to periſh, but would deliuer him: or if he himſelfe were a ſauiour he would ſaue himſelfe and others and come downe from the croſſe, that we might know him to be the ſauiour and beleeue in him: but we are to know theſe things are otherwiſe, for God may louelove a man, and a man may truſt in God, and yet ſtill continue in affliction: ſo we ſe the martyrs die for Chriſt and periſs;h in regard of the p. 91outward man, & that the louelove God, and God loueth thē ſtil: and ſo was it with Chriſt a which may ſerue to muſſel the mouths of the wicked worldlings, that preſently think gods children, forſaken of god, and that they are naughty perſons becauſe they ſuſtain the croſſe & ſometime fall vnderunder it: nay cōtrariwiſe they ſhould thinke it a ſigne of Gods hatred not to be vnderunder the croſſe as it fareth with many wicked men, that thus the Lord fatteth thē for the day of ſlaughter.

Verſ 9 & 10But thou didſt draw me out: of the womb: thou gaueſt me hope as my mothers breaſt.

I was caſt vponupon thee euē from the womb: thou art my god from my mothers belly.

Howſoeuer theſe murderers … of Chirſt … p. 92with him that he aſſureth himſelfe of Gods fauour and mercifull protection ſtill, ſeeing that he had ſo graciouſly preſerued him, euen from the birth, the womb, and the conception: For God did by an eſpecial prouidence watch ouer Chriſt in all ages and times of his life, yea euen at his conception, when he was to be framed in his mothers womb: which thing may a litle be conſidered of in this manner following.

The Lord preſerued Chriſt in his conception from the contagion of ſinne, he beeing framed of the ſubſtance of the virgin by the power or the holy ghoſt without the helpe of m…n, by reaſon whereof the courſe of originall ſinne was ſtayed which is deriued to vsus p. 93in generation: wherefore in this ſēce Chriſt had no father.

In …his birth alſo hee was preſerued by the ſpeciall prouidence of God, that he periſhed not, though hee was borne in the ſtable and laid in the cratch, and wanted the other ordinary helpes which women in ſuch caſes hauehave for their childe at there natiuite: for it is probable they wanted a fire, the ſtable beeing no fit place for that purpoſe, beſides the vnhealthſome ſauor of the ſtable &c.

In …his education and nouriſhing, he was kept from the conſpiracy of Herod that ſought his life, when his mother fled into Egipt to ſaue his life: alſo when the innocents were ſlayne: when he was loſt by his parents and found againe p. 94diſputing with the doctors in the temple. In …his life when he was called forth to the execution of the mediatorſhip after his baptiſme, he was preſerud from many conſpiraces of the high prieſt and the phariſes, and the rulers of the people, who ſought to hauehave ſlayne him, but he was preſerued by the Lords prouidēce till the appointed time.

Wherefore ſeeing god had watched ouer him all his daies hitherto hee nowe fully aſſureth himſelfe of Gods protection and aſſiſtance at this brunt alſo.

And as this is true in Chriſt the head ſo alſo after a certaine manner is it true in his members, all the children of God, ouer whome the Lord watcheth by his p. 95gracious preſeruation, and that in there conception Iob. 10.10.11. and Pſal. 139.13.14.15.16. which two places beeing viewed doe largely expreſſe this point: as alſo in there whole life: Pſal. 121. toto. Which may ſerue to comfort the poore members of Chriſt, that peraduenture might think by reaſon of there baſe reſpect themſelues vnworthy to be regarded by God, ſeeing the world ſo litle regard them; ſurely they are to knowe that he hath nombred there bones, and all there mē bers are written in his booke, yea he knoweth the nomber of the heares of their head: & therefore in this regard they may be comforted: Lazarus was poore and yet the Lords angels miniſtred to him. lu. 16

p. 96Laſtly from the force of the argument, vſed here to confirme the faith of the prophet in aſſurance of future mercy grounded vponupon former experience thereof we are admoniſhed to crōicle & record vp, and as it were hang vponupon the file, all the fauour of Gods mercy vouchſafed vsus, that from thence in time of need, we may gather faith & comfort: for our faith is weak, and a litle thing will not comfort vsus in extremitie, we had need therefore to write a booke of remembrance of all the former experience of Gods mercy thereby to ſupport our infirmity: ſo Dauid did when he was animated to encounter with Goliah.

p. 97The requeſt or petiton of the Prophet propounded.

Ʋ. 11.

Be not farre from me, becauſe trouble is neere, and there is none to helpe. &c.

Out of this verſe two things may be gathered: firſt that a Godly man may be troubled and helples: as was Chriſt, & the prophet in this place. All Chriſts apoſtles forſoke him, euen Peter that profeſſed the contrary, and at the firſt ſeemed more forward then the reſt by fighting for him: yea & Iohn whome Chriſt loued came away without his coate where Chriſt was apprehended: The Apoſtle Paul. 2. Tim. 4.16 ſaith that when he p. 98was to appeare before Caeſar all men forſooke him: for indeede there be very few or none to be found that dare and will ſtand out boldlie to helpe in time of neede, that dare cheriſh a man that is perſecuted for the truth: although they wiſh the cauſe and the perſon well, yet they dare not be ſeen throughly in the matter, but then Chriſt ſhal ſhift for himſelfe, if his life be once called in queſtion: now therefore if we ſe gods children thus afflicted and helpeles, condemne them not, conclude not there vponupon that they are naught, for the deare children of God, yea Chriſt himſelfe was afflicted and deſolate that that is helpleſſe.

Secondly heare note we, that though the world offoard p. 99no helpe to Gods childrens though all forſake them, yet the Lord will not forſake them: ſo ſaith the Apoſtle, 2. Timoth. 4.17. So ſaith Chriſt, Ioh. 16.32. though Chriſt were alone and deſolate in regarde of mans helpe and comfort, yet he was not alone, but the father was with him, and though Paul was helpeleſse when he appeared before Nero the Emperour, yet God deliuered him out of the Lyons mouth; for God wil either deliuer, or giuegive ſtrength and patience to beare the affliction: which is matter of conſolation: this the three children knew right wel, Dan. 3.17, 18▪ which were threatned with the fierie furnace, which p. 100miniſtred comfort to them in deadly danger: with this the Prophet encouraged himſelfe. Pſal. 23. To walke fearleſly through the valley of the ſhaddowe of death, conſidering Gods preſence with him.

The affliction that immediately ſeazed vponupon Chriſts ſoule.

Verſ. 12, 13, 14, 15.12. Many Bulls hauehave compaſſed me, mightie buls of Baſhā hauehave cloſed me about.

13. They gape vponupon me with their mouthes, as a ramping and roaring lyon.

14. I am like water powred out, and all my bones are diſſolued: mine heart is like waxe, it is molten in the middes of my bowels.

15. My ſtrength is dried p. 101vp like a potſheard, and my tongue cleaueth to my lawes, & thou haſt brought me into the duſt of death.

The Apoſtle Peter: 1. Pet. 5.8. calleth the deuill a roaring lyon, who goeth about continually ſeeking whome he may deuour: and in this place the Prophet ſaith, that his enemies gaped vponupon him like a ramping and roaring lyon: whence probably may bee coniectured (the two properties of a lyon fitting ſo wel togither both here in the Prophet, and alſo in the Apoſtle) that the enemies that now afflicted Chriſt were, the deuill and his angels.

1. Pet. 5.8. foreign.

Pſal. 22.13. arich—ſhoag—toreph.

p. 102Wherefore we will take it as graunted, that in this place the Prophet foretelleth the ſufferings that directly and properly and primarily befell Chriſts ſoule: which may further be prooued by the ſtrange effects which the prophet rehearſeth, verſ. 14.15. that followed his affliction: as the diſſolution of al the faculties of the ſoule, or the intermitting their functions, which the compaſſing and incloſure and gaping of his enemies, could not worke in him: & againe whereas in the v. 21. he deſireth to be deliuered from the lyons mouth, how can this be expounded but of the power of Gods wrath, nowe vrged & enforced by the deuill againſt him: in regard whereof he deſireth to be deliuered: p. 103all theſe things compared togither carie me eaſily to think that here the affliction proper to Chriſts ſoule is expreſſed. Therefore the might, malice, and miſcheife of the deuils are here to be conſidered, who in this place are called mightie Bulls, and a raping & roaring lyon, there being one deuil the cheife, and the reſt conſenting and conſpiring with him.

The power of the deuils appeares in this, that they are angels, and although through their fall they hauehave loſt grace and glory, yet their other qualities which the Lord endowed them with in their creation remaine: as namely their ſtrength: now the ſtrength of an angell is wonderfull great (though not infinite:) as may appeare, in that the p. 104angel ouerthrewe in the hoaſt of the Aſſyrians in one night, an hundreth foure ſcore and fiue thouſand, Eſay, 37.36. Alſo in the time of Dauid ſeauentie thouſand in three daies, 2. Sam. 24.15. And in Egypt euill angels deſtroyed all the firſt borne of Egypt. Pſal. 78.49.50.51. And as it may ſeeme in a peece of a night: yea ſurely it is likely, that if God ſhould permit, the deuils were able to deſtroy all the men, and all the creatures in the world, and mingle heauen and earth togither.

The malice of the deuill is as great if not greater then his power, which may appeare in two particulars: firſt in that he ſetteth himſelfe againſt God and Chriſt, whereas he p. 105knoweth he getteth nothing by it, but vengeance. Secondly in oppoſing againſt the Church of God, and his ſeruants: whereas he knoweth he cannot hurt them, nay rather he doeth them good: he afflicted Iob, and yet he knewe Iob by Gods own commendation to be Gods ſeruant: he tempted Chriſt, whome hee knewe to be the Meſſias and Sauiour of mankind.

The miſcheife of the deuill alſo is a great, as it proceedeth from him, and as it ſeazeth vponupon ſome perſons: he brought Chriſt to death, Iob to beggerie: he worketh miſcheiuouſly by the witch to deſtroy the goods and children of men both good and baddes he bringeth men into ſinne and keepeth them in it, p. 106and ſo worketh their deſtruction and damnation, which is the greateſt part of his miſcheife, howſoeuer it is not ſo eaſily obſerued.

As the deuil is thus mightie, malitious, and miſcheiuous, ſo vndoubtedly he beſtird himſelfe with all his skil to afflict Chriſt, and he euen to the vtmoſt he could doe, no doubt wrecked himſelf vponupon Chriſt, to ſpoile him if it had bin poſſible: & ſo doth he and wil do to all gods children: yea he carying an vniuerſall hatred to mākind & al Gods creatures, will worke what villanie he can vponupon them: he carried the ſwine headlong into the ſea: he cauſed the man that was poſſeſſed to beat himſelf with ſtones, &c. Here therefore we ſee the goodneſſe of God towards p. 107vsus, & toward mankind in generall, who repreſſeth & bridleth the deuill, and chaineth him ſo as he cannot doe what he liſt: for thē we ſhould not keep our cattel from his hands, nor money in our purſes, nor any of our goods for our vſe: nay our bodies ſhould be ſure to be tormēted ſtrāgely, and worſe then that, if god ſhould lay the raines in his necke: all men therefore good and bad are to conſider Gods goodneſſe towardes them thus farre forth, that they are moderately preſerued by him in their outward eſtates from the deuils tyrannie.

It may be demanded how farre forth the deuill could and nowe did preuaile againſt Chriſt in this place:They comp…, incloſe, and gape vponupon me. p. 108or whether the deuils were the executioners of Gods wrath, now vponupon our Sauiour Chriſt: whereto anſwer may be made thus; Firſt it ſeemeth that the inflicting of Gods wrath vponupon the creature is Gods worke onelyonly, and there is no creature that can poure Gods wrath vponupon another; for the wrath of God beeing the curſe of the lawe to be inflicted vponupon the tranſgreſſors of the law, for the breach of the lawe, whereby Gods iuſtice is violated, and this curſe, or this wrath of God beeing the effects of his iuſtice, it is not conuenient to aſſigne the execution thereof to the deuill. For the deuil being himſelfe ſubiect to, and tormented with the ſenſe and feeling thereof, and there being p. 109no ſuperiour power to torment the deuill, but God, he himſelfe muſt needs be the executioner of the deuils: and there beeing a kind of infinitneſſe in Gods wrath, ſo at the deuill thereby is ouerwhelmed, howe ſhall it be ſaid with reaſon, that he that is very vnable to ſuſtaine it, ſhould inflict it, he that cannot beare it himſelfe ſhould lay it vponupon others? and as he that is hanged cannot be hangman; no more can the deuill that is tormented with Gods wrath, torment others therewithall. Therefore the Lord with his owne hand doeth immediately inflict his wrath vponupon the creature, whether men or Angels: and as God had the helpe of no creature in the creation, p. 110redemption, iuſtification, ſanctification, and ſaluation of the Church, no more hath he any helpe in the damnation of any creature.

Wherefore the deuils were not Gods inſtrumēts of powring his wrath vponupon Chriſt, and yet Chriſt ſuffered immediately from the deuils, as it is here recorded, for they tempt him, and terrifie him, they compaſſe him about, and incloſe him with temptation, they gape vponupon him with their mouthes as readie to deuoure him and teare him in peeces, that is, they vrge and enforce the wrath of God with all poſsible argument and reaſon, aggrauating it to the vtmoſt of their skill. And it is euidēt that they p. 111tempted Chriſt, and no doubt Chriſt could not ſuſtaine the vrging of the temptation without ſome ſorrowe and griefe and vexation of heart, as eueryevery godly man hath experience, when he reſiſteth a temptation: for concluſion of this point, the deuils did not execute Gods wrath vponupon Chriſt, but the deuils did tēpt and terrifie Chriſt otherwiſe.

I am like water powred out, my bones diſſolued, &c.The effects that followed vpō the torture which Chriſt ſuſtained, proueth the ſtrāgeneſſe and extraordinarineſſe thereof, to omitte the effects which are ſet downe in the ſtory of the goſpel, whēce ſhould the diſſoluing of the facultie of ſenſe and motion proceeded in ſo much as that the bones beeing vntied p. 112were ſeuered each from other? ſurely euen as Baltaſhar when he ſaw the hand writing had his ioynts, through the feeling of ſome diuine power that in iuſtice ſmote him for his ſinnes, looſed, ſo as his knees beate together, the animall facultie for a ſeaſon beeing ſuſpended, euen ſo was it in Chriſt. Againe whence came the melting of the heart like waxe, the drying vp of the ſtrength like a potſheard, but from the intollerable heat of Gods firie wrath which nowe pearced our ſauiour Chriſt, and conſumed him as the fire that came downe frō heauen conſumed the ſacrifice into aſhes: which was a tipe of this fire which thus dryed and ſcorched our Sauiour Chriſt and melted his p. 113heart, as waxe melteth at the ſunne: How came it to paſſe that Chriſts tongue claue to his Iawes?My tongue cleaueth to my Iawes. was it immoderate drought that cauſed it? but then it ſhould hauehave bene ſaid: to the palate: but the prophet ſaith to the lawes: according to the latine phraſe vox faucibus haeret, Chriſt was not able to ſpeake, but his words were halfe words, words ſounding a farre of, faintly, his tongue faultred as it were in ſpeaking it may be that Chriſt was drie but that drought ſignified in the Goſpell when they gaue him viniger mingled with gal ſhould hauehave beene mentioned in the 16. verſe in due place when he ſuffered vponupon the croſſe, and not here where the effects of an other torture are repeated, namely of that p. 114which imediately affected his ſoule, as hath beene ſaid; ſurely in all likelihood of reaſon ſome extraordinary tortures are here implyed which produce ſo ſtrang effects, and make ſuch deepe impreſſions in al the faculties of the ſoule, animall, vitall, naturall, reareaſonable: whereby the parts of the body ſeruiceable to the ſoule for the execution of her faculties are forſaken.

The vſe of this doctrine is to teach vsus carefully to auoid ſinne which wrought ſuch ſtrange affectes in Chriſt ſatisfying for ſinne, beeing god alſo: alas how ſhall wee vild wretches be able another day if it fall to our Lott for our ſinnes to ſuſtaine the leaſt helliſh torment? it is no maruaile though the rich glutton in hel p. 115crie out of his tong, & though Baltaſhars knees knocke to gether, though Iudas hanged himſelfe, and Cayn blaſphemed, and Saull fell vponupon his ſword, ſeeing there are ſuch intollerable effectes followe the warth of God euen in the ſonne of God himſelfe as are here mentioned.Thou haſt brought me into the duſt of death.

Here the prophet turneth his ſpeech vntounto the Lord: & whereas before he had made a narration of the might mallice and miſcheefe of his enemies how they had afflicted him, by terour and temptation, and how ſtraungelie this affliction tortured him, that it cauſed the faculties of the ſoule to intermit there functions in there proper parts of the bodie, now he maketh an apoſtrophe as it were p. 116vntounto the Lord, and telleth him, that it was he that had brought him to his death, for though his eſtate nowe was in all likelihood of reaſon irrecouerable and remedileſſe, beeing ſpilt like water vponupon the ground, which cannot be gathered vp againe, yet all this ſorrowe did not kill him, but he changeth his ſpeech, and ſaith: thou haſt brought me into the duſt of death: whēce two things may be obſerued: the one is, that God had a ſtroak in the death of Chriſt, not onelyonly by permitting the Iewes to kill him, which ſhall be handled afterward in the 16. and 17. verſes, but by pouring his wrath vponupon him, which haſtened his death the ſooner, in ſo much as the hiſtorie in the goſpell ſaith, p. 117he was dead ſooner then the theeues who died the ſame death with him, as is likely: which haſtie death of Chriſts was cauſed no doubt by ſome inwarde cauſe, which was Gods wrath, that had wrought the former ſtrange effectes in Chriſt: that it may be properly ſaid that God killed Chriſt rather then the Iewes, though the Iewes alſo tortured his bodie, ſo as that in time he ſhould hauehave died. The other thing that we note here is, that all the might, malice, and miſcheife of the deuills, and the Iewes which was expreſt in the torturing and tormenting of Chriſt, could not hauehave killed Chriſt, except God had killed him. For Chriſt beeing God, could if it had pleaſed p. 118him, and if the decree of god had not beene otherwiſe, hauehave retained his ſpirit, cured his wound, or deſtroyed his enemies that they ſhould not hauehave beene able to wound him: in regard whereof hee ſaith. Ioh. 10.18. that he had power to lay downe his life and to take it vp againe, and that his life was not wreſted out of his hand but ſeeing God had decreed it otherwiſe therefore Chriſt muſt needes die, and yet the principall crucifier of Chriſt (that I may ſo ſpeake generally) was God himſelfe, who beſides that he vſed the Iewes, and the Deuills as his inſtruments to murder Chriſt yet he retayneth in his owne handes one ſoueraigne torture, the moſt fearefull wrath of God to bee inflicted vponupon p. 119Chriſt our ſurety, in regard whereof the propet ſaith of Chriſt, thou haſt brought me into the duſt of death.

Summarily (to ende the torments which immediatly tortured Chriſts ſoule) wee may here obſerue that Chriſt was thus afflicted as is rehearſed alreadie, both willingly, and neceſſarily: willingly in that he ſuffered the Deuills thus to aſſault him with terour and temptation: neceſſarily in that God had a hand in killing him, and bringing him to the graue which is deaths duſt: and indeed Chriſt did willingly and yet neceſſarily ſuffer all that hee ſuffered: hence then two conſequents followe immediately.

p. 1201 Chriſt infinite louelove that was content and willing to ſuffer ſuch hardſhip for vsus wretched caitifes: and.

2 That no leſſe then that which Chriſt ſuffered was ſufficient for our redemption & reconcilation to God, ſeeing that he ſuffered all that he ſuffered neceſſarily: for if it bee ſuppoſed that the leaſt ſuffering of Chriſt had beene enough to hauehave appeaſed God towards vsus, then it is ſuperfluous and vnneceſſary that Chriſt ſhould come into the duſt of death: ſhould hauehave ſuch ſtraung effectes in his bodie before his death; ſhould be ſubiect to the terour and temptations of the deuil: to the woundes and ſtripes of the Iewes: but becauſe it was neceſſary that p. 121Chriſt ſhould ſuffer all theſe things and ſo enter into his glorie, therefore the leaſt ſuffering of Chriſt was not ſufficient. This alſo might call into queſtion the lawe of God to his beloued ſonne in that hee would bring him to the duſt of death, if it were not neceſſary: and if it were neceſſarie that Chriſt ſhould die & that by Gods owne hand (rather and more then by the Iewes woundes, and the Deuills worke) as is here noted, I would knowe what that hand of God was, if it was not the wrath of God working the former ſtraung effectes in Chriſts bodie: and if Chriſt muſt of neceſſity die, why muſt he not of neceſſitie ſuffer Gods wrath properly? ſhall we ſay Gods louelove would p. 122not ſuffer that? But Gods Iuſtice did require it: and Gods louelove would ſuffer him to die: but neceſſitie vrged a deſpenſation? What neceſſity I pray you? euen this perhaps that if Gods wrath had ſeazed vponupon Chriſt, hee would hauehave bene forſaken of God: why? he was forſaken of God Pſal. 22.1. all comfort was ſecluded from him, and yet all grace was preſent with him: but it was impoſſible that Chriſt ſhould ſuffer gods wrath? wherefore impoſſible? becauſe he was God? therefore alſo it was impoſſible that he ſhould die, but poſſibility admitted his death: and why not Gods wrath? for neither the Godhead died nor ſuffered Gods wrath, but the manhood only and the hypoſtaticall p. 123vnion was neuer diſſolued & there is no daunger of fearing any abſurdity to enſue vponupon the ſuffering of Gods wrath rather then vponupon the ſuffering of death: for deſpaire, want of faith, louelove, &c. are not to be feared.

The affliction that immediately ſeazed vponupon Chriſts bodie.

V. 16.17, 18.16. For dogges hauehave compaſſed me; and the aſſembly of the wicked hauehave incloſed me, they pearced my hands and my feet.

17 I may tell all my bones, yet they behold and looke vponupon me.

18 They part my garments among them and caſt lottes vponupon my veſture &c.

Theſe words containe that affliction which directly and immediately was inflicted vponupon p. 124Chriſts bodie, which no doubt pierced the ſenſitiue part of the ſoule, which was inherent in the parts of the bodie wounded, for we ſee woundes in the parts of the bodie are ſenſible, and ſo very grieuous: the reaſon is; for that the obiect and the inſtrument of ſenſe are ioined togither without a medium, whereas there ought to be a competent diſtance, and a cō uenient medium, which is called Cuticula.

Here in the firſt place the perſons inflicting theſe bodily torments vponupon Chriſt, are to be conſidered, who are called dogges, whereas the deuils in the former part of Chriſts torments were compared to Buls and Lyons: & the compariſon hath in it excellent p. 125conueniencie & proportion, for as it is an eaſier matter to encounter a dog, then a mightie madde Bull, & a lyon, ſo the conflict which Chriſt had with the wicked, which were but a company of curre dogges, was nothing in compariſon of the combate he had with the deuill and his angels, whoſe malice, might, and miſcheife againſt Chriſt ſurpaſſed the villanie of the Iewes, as farre as the lyon rampeth and roareth more cruelly then the dogge barketh: and yet Chriſt ſuffered more then that alſo, which was the cōplemēt of al miſery.

The wicked in the Scripture are compared to dogges in reſpect of two properties which dogges hauehave, wherein wicked men are anſwerable to p. 126them: the one is churliſhnes the other is filthines: for the dogge will ſnarle at him that beateth him for his fault, yea though he be his maſter, Mat. 7.6. and he will alſo turne againe and eate the carrion which he hath vomited, 2. Pet. 2.22. which noteth out vntounto vsus two ſorts of wicked men: one is open perſecutors that reuile and perſecute them that ſmite them with holeſom reproofes, when they are faultie: another is temporizing hypocrites, that hauing made a ſhewe of godlineſſe, as if they had vomited ſinne out of their ſoules, yet at length returne again, & take vp their former ſinnes, which only for a time in hypocriſie they forſooke.

Further this place warranteth (and innumerable more) p. 127that the aſſemble of wicked men that are temporizers or perſecutors may lawefully be called dogges, or a kennell of hounds: men now a daies that ſerue times, and perſecute the church take it in dudgin (as we ſay) that they ſhuld be called dogs, or ſwine, or lyons, or beares, &c. & yet they hauehave all the properties of theſe brutiſh creatures, as if bruite beaſtes were metamorphized & chā ged into men, as the heathen hauehave allegorized: of ſuch perſons. I would demād this queſtion; whether is worſe to be a dog, or to be called a dog? may not a man call a dog a dogge? Wherfore if ſuch mē be dogs, I knowe no reaſon but they may be ſo called, eſpecially the h. ghoſt going before, whoſe example is our inſtruction in the ſame caſe: either therefore p. 128lett ſuch men ceaſe to bee dogges, or if they ſtill continue dogges let them be called dogges.

Againe ſome take the prick whē they are not prickt at all in the miniſters intentiō-althogh they are prickt in the Lords diſpoſition: for ſometime the miniſter intendeth in his miniſterie that which neuer pearceth: & ſometime God cauſeth that to pearce in his miniſterie that which hee neuer intendeth, yet it may be knowne that Pauls planting, and Apollos watring is nothing except God giuegive increaſe: There are men called by the names of beaſts, as lyon, fox, hart, hare, hound, or ſo forth, and theſe men are ſome good ſome bad, as our owne experience may informe p. 129vsus well enough: nowe ſometime it falleth out that the miniſter in his miniſterie is occaſioned by the ſcripture to vnfold the euill properties of wicked men in regard whereof they are cōpared to beaſts as the lyons properties are prid and crueltie, the foxes craft and ſubteltie, the hearts fearefullnes, &c. and it may fall out that ſome wicked man called lyon hath the lions prid and cruelty, ſome wicked man called fox hath the foxes craft and ſubteltie &c. now if theſe men take themſelues either named or aymed at in the miniſterie, where as it may be the miniſter neuer dreameth thereof; or if the miniſter intend ſuch a thing, whence ſhould a man ſay this proceedeth? without doubt either p. 130groſſe folly, or an accuſing conſcience, or meere mallice, or brutiſh ignorāce bring mē into theſe ſurmiſes: howſoeuer it be gods word, it is a ſharpe two edged ſword; & the miniſter by gods prouidēce, which to him perhaps is chance medley, ſometime ſhal woūd him whome he neuer aimed at, or harden him, whome he neuer thought of: for the word of God is both a ſauour of life & of death to ſeueral ſorts of perſons. Theſe are the perſōs that afflicted Chriſt, let vsus further conſider what afflictions befel him: they crucifie him, & mock him, they ſtrip him naked, and diſpoile him of his garments: all which are ſo many ſufferings of Chriſt for our good: he was crucified, & ſuffered the moſt accurſed death of the croſſe, to deliuer vsus frō p. 131the curſe of the law, Gal. 3.13, he was mockt to make vsus honourable, he was robbed to make vsus rich, & was ſtript naked to couer our nakednes: al theſe benefits we hauehave frō all Chriſts ſufferings, though not each of them ſeuerally frō the like ſuffering in Chriſt, howſoeuer allegorically thus applied.

They pierced my hands and my feet, I may tell all my bones.But one thing eſpecially is here to be conſidered concerning the crucifying of Chriſt, in what ſenſe Chriſt beeing vponupon the tree, & there put to death, was accurſed: for expoſitiō wherof, we are to know, that to die vponupon a tree is not a thing indeede accurſed, either in nature or ciuill conſtitutiō, or of it ſelfe. Nature doth not teach vsus, that to hang vponupon a tree is a thing accurſed, more thē to be thruſt through with p. 132a ſword, or to be preſt to death, or to be burnt, or ſo forth.

Againe no poſitiue or ciuill lawes of any nation vnderunder heauen hauehave accurſed thoſe perſons that hauehave beene hanged vponupon a tree vntill their bodies hauehave died, indeed the death is ſomething more baſe and vilde then ſome other kind of death is, in reputation among ſome perſons, whence in our nation it ſeemeth that noble men hauehave ſome priuiledge that way, that they die not as other ſorts of perſons die. And laſtly, the death of the tree hath no curſe in it ſelfe: we reade of diuers men that were godly men that died vponupon the tree; as the penitentiarie that died with Chriſt, & Chriſt himſelfe alſo: and experience p. 133teacheth vsus that eeuery yeare: for many men betwixt their condemnation and execution hauehave beene deepely humbled for there ſinnes, and ſo hauehave died the true ſeruants of God: where fore the death of the croſſe (which Chriſt ſuffered) was not thus accurſed: how then was it accurſed? ſurely by the iudiciall and ceremoniall lawe of Moſes and not otherwiſe: that lawe which Moſes gaue from God the lawgiuer of the Iewes Deut 21.23. conteyneth a prohibition with a reaſon annexed thereto: The prohibition is in theſe words: Thou ſhalt not ſuffer his bodie that is hanged vponupon the tree to remaine all night vponupon the tree: and this prohibition is a meare Iudiciall law of Moſes p. 134the which the people of the Iewes onelyonly, were bound to obſerue; which lawe if the people of the Iewes had violated, they ſinned ſo againſt God, that the land was defiled with the ſinne, Deut. 21.23. The reaſon of that prohibition is in theſe words: For the curſe of God is on him that is hanged: and this reaſon is a meere ceremoniall lawe: (for it hath bin prooued, that neither by the lawe of nature, by ciuill or poſitiue lawe, or of it ſelfe, to be hanged vponupon a tree is accurſed;) it is therefore a meere ceremonie: but we know that Chriſt is the ſubſtance of eueryevery ceremonie: wherefore the Lord foreſeeing that Chriſt ſhould die vponupon a tree, & vpō the tree ſuffer the curſe p. 135of the lawe due vntounto our ſins, as our ſuretie: therefore he typically figured out this curſe in the death of malefactours amōg the people of the Iews, that were hāged vpō the tree: ſo that eueryevery malefactor that was hāged amōg the Iews, was a type of Chriſt, and therfore was accurſed: not really (for it is want of charitie to think ſo) but ceremonially and typically, repreſēting vntounto vsus Chriſt, who was truely and really accurſed for vsus: in that he ſuſtained gods wrath which is the curſe of the lawe, which we ſhould hauehave ſuſtained: wherefore ſeeing Chriſt was really accurſed as hath beene prooued by this diſcourſe, therfore he vndoubtedly ſuffered gods wrath which is the curſe.Yet they behold & looke vponupon me.

Whē they had nailed Chriſt p. 136to the croſſe and wrackt his ioynts ſo as that his bones might bee numbered they heape vponupon him all other indignities they can: and therefore firſt they behold & look vponupon him: alas it was a pitifull fight for one that had any manhood in him, to ſee a man nayled hands and feete with great nailes (as they muſt needes be ſeeing the hebrue word ſignifieth ſuch a pearcing, as was more like diggig: or ſuch a pearcing as a lyon maketh with his clawes); to ſee the blood iſſue abounly out of the woundes; to ſee his bodie ſtrecht ſo as that one ioynt was ſeuered from an other which is an extreame torture, for a bodily torment; and yet they behold and look vponupon him without any pitty p. 137at all; nay they mock and derid him as appeareth plaine in the hiſtorie of the Goſpell, & when he would hauehave had a litle drinke to aſſwage his thirſt, they gaue him viniger mingled with gaul to increaſe his thirſt the more, gaull beeing a thing biter of it ſelfe; all theſe ſhamefull outragies they offered to Chriſt nowe in dying; whence we may cō ſider; not only the barbarous crueltie of theſe perſons, but further the nature and property of him which is to grow one from degree to degree, till it come to an heigth and a fearefull exceſſe; theſe perſons firſt contemned Chriſt a doctrine, depraued his life, cō ſented to his death, now moſt cruelly murder him, and yet that doth not ſatisfie them, p. 138but they mock at him in the middeſt of his miſery: & will not affoard him any eaſe at al: It is good to gainſtand ſinne at the firſt, leaſt if it get groūd of vsus at length it conquer and ſubdue vsus: for the Lord ſometime accuſtometh to puniſh one ſinne with another, and when men will not preuent ſmall ſinnes, they ſhall bee plunged into a ſea of fearefull impietie: as the Gentiles becauſe when they knewe God they did not glorifie him as God, fell to Idolatrie and after that to ſinne againſt nature: and they in the ſeate of Antichriſt becauſe they receiued not the louelove of the truth, therefore are giuen ouer to ſtrang deluſions to beleeue lies that they might bee damned. Rom. 3.2. Theſ. 2. p. 139when they had thus ſhamefully handled Chriſt,They part my garments and caſt lottes one my veſture. they proceede to the deuiding of his garments (for they ſtript him of his cloathes when they crucified him) and here wee may obſerue diuers points worth our noting: for what ſhould be the reaſon that the holy Ghoſt ſhould thus carefully expreſſe this practiſe of the ſouldiers in deuiding his garments & caſting lottes for his veſture? no doubt this is ſome ſpeciall matter euen in this their practiſe, eſpecially ſeeing the Euāgeliſt alſo teſtify the ſame thing to be done by the ſoldiers: ſome allegory the matter after this manner: the garmēts of Chriſt (ſay they) are the ſcriptures: the veſture of Chriſt is his Church, the ſouldiers are heretiques: p. 140For although the heretiques rend the ſcriptures with falſe expoſition &c. yet they cannot diſſolue the vnitie of the Church with there errours: This doctrine is true, but it is not intended in this place. It is a meere folly and dotage thus to abuſe the ſcriptures, though the allegorie be neuer ſo wittie. But we are to knowe that one reaſon why the Euangeliſtes expreſſe theſe things is for the verifying of the prophecy: that the euent might declare the truth of the prophecy: other profitable conſiderations may hence be raiſed.

1 The ſouldiers deale as theeues which hauehave gotten a bootie: they make no conſcience of robbing a man & yet they make a ſcruple in deuiding p. 141the ſpoile: the ſoldiers make no bones to kill Chriſt, and rob him of his garments, yet they are curious in the deuiding his apparrell amongſt them: for it is a right propertie of an hypocrite to ſwallow a carnell, and to ſtrayne at a gnatt: to tith mint, cummin and anniſe ſeed, and to neglect Iudgement, mercy, and faith: the ſoldiers neuer ſtrayne curteſy to iniury Chriſt, but they wil not iniury one another.

2 Againe the Holy Ghoſt ſeemeth to laie another fault among the ſoldiers that they caſt lottes for trifles, as if men ſhould card and dice for a coate: we neuer read in all the ſcriptures that lottes were vſed but in waighty matters, and it ſeemeth to be to take p. 142the name of God in vaine, to ſport our ſelues with his immediate prouidence, as lots are.

3 Furthermore (if that bee not aſſented vntounto) yet here is another thing flatly reproueable, that by lottes (as it were cardes and dice) they would compaſſe parts of their maintenance, getting away from another mā by lott that which before was not theirs or wher to they had no title: for one of the ſouldiers muſt needes hauehave the whole coate (for ſeeing it was without ſeame they would not cut it) and ſo the other three ſoldiers loſt their parts and he that gott the coat by lott, was a theefe to the other three: for god hath appointed men to get there goodes by labour and lawfull p. 143contractes not by carding and dicing and lotting, as the ſoldiers doe in this place.

4 Laſtly: it ſeemeth that Chriſts coate was worth ſomthing, as alſo his garments for otherwiſe the ſouldiers would not hauehave regarded thē thus as they doe; and Chriſt was not ſo poore and beggerly, as ſome begging fryers might peraduenture ſuppoſe him to be: neither is begging a ſtate of perfection, better then poſſeſſing & vſing riches: we read that Paull had a cloake which he left at Troas, & it is like he carried another with him, except we ſay he borowed one or went in his Ierkin: and though ſome mens riches are a ſnare vntounto them, yet that is not in their riches, but in their corupt p. 144harts which are ſet vponupon their riches: ſome mans pouertie alſo is a ſnare vntounto him but that is in the wickednes of his owne heart alſo rather then in pouertie.

Of the requeſt and petition of the prophet repeated.

19. But be thou farre of O Lord my ſtrength: haſten to helpe me.

20 Deliuer my ſoule from the ſword, my deſolate ſoule frō the power of the dog.

21 Saue me from the Lyons mouth, and anſwer me in ſauing me from the hornes of the vnicornes.

Hitherto the ſufferinges of Chriſt hauehave beene diſcuſſed: nowe it followeth to intreat more largely of the prayer that Chriſt maketh, the ſubſtance p. 145whereof is here ſet downe by the prohet and it accordeth with the prayer which the Euangeliſt ſetteth downe Math 26. and Ioh. 12. Let this cup paſſe from me. &c. ſaue me from this houre &c. where this queſtion commeth to be ſcanned: what Chriſt praied for in this place, and in theſe two places of the Euangeliſtes: or what Chriſt praieth againſt: for the on of theſe include the other, and the ſupplication includeth the deprecation: for ſolution whereof: It muſt neceſſarily be granted that he praieth either againſt a bodily death, or againſt Gods wrath; if it be ſaide, that he praied againſt a bodily death, then alſo it muſt needes be that he prayed either that it ſhould not p. 146light vponupon him, or that it ſhould not triumph ouer him; that is that the power of death ſhould not hinder him from riſing againe, that he ſhould not be held of the ſorrowes of death, Act. 2.24.

Againe if it be ſaid that he prayed againſt Gods wrath, then one of theſe three things muſt of neceſſity be graunted: namely that he prayed.

1 Either that Gods wrath ſhould not light vponupon him.

2 Or that it might depart from him beeing alreadie vponupon him.

3 Or that it might not ſwallowe him vp and ouerwhelme him and eternally detayne him, and ſo cauſe him either to forfeite, or not to accompliſh our redeption.

p. 147There beeing thus a ſufficient enumeration of parts, let vsus proceed further and inquire againſt which of al theſe he prayed.

Firſt therefore he prayed not againſt death that hee migh not taſt it: for God had determined that hee ſhould ſuffer death, and he knewe it very well it beeing figured in the ſacrifices of the old law, whereof he was the ſubſtance prophecyed by the prophets, ſignified to the diſciples by himſelfe. Mat. 16. and to ſay that he prayed againſt that, for which he knewe he came into the world were to make him pray againſt his knowledge, & againſt the expreſſe will of God reuealed in the word, which were blaſphemous to ſay of Chriſt in whoſe p. 148mouth there was found no guile.

Secōdly alſo he praied not againſt Gods wrath, ſo as that it ſhould not light vponupon him: for Matth. 20.22. he ſaith plainely, he muſt taſte of that cuppe: wherefore he did taſte it when he praied it might paſſe from him, Math. 26. & the conditiō which is expreſt in this praier argueth ſo much: for in the place of Mat. 26.42. Chriſt ſaith thus, If this cuppe cannot paſſe from me, but that I muſt drinke it, thy wil be done: which wordes plainely import thus much: that whereas before the firſt time he praied this praier, he directly ſaid: let this cup paſſe from me, adding the conditions: Math. 26.39. There was ſome oppoſition betwixt p. 149his naturall will and gods wil: nowe the ſecond time he praied, Chriſts will is wholly ſubmitted and ſubiected to Gods will, to drinke the cup prepared for him by God: as if Chriſt had ſaid, Father if it had beene poſſible, and agreeable to thy will, I could wiſh that this cuppe of thy fierce wrath might paſſe away, ſo as that I might not taſt it, but ſeeing it cannot paſſe till I hauehave drunke it. I ſubmit my ſelfe to thy will. And this praier in the ſame wordes he vttereth the third time: Math. 26.44. Where the changing of the wordes of the prayer in the verſe, 42. is to be carefully noted: which change is retained the third time he praied, v. 44. as if Chriſt had now vanquiſhed nature by grace; for there p. 150was in Chriſt both nature & grace, and that this ſecond praier was a correcting of the former: not as though his firſt praier were ſimply bad, but that nature ſeemed to carrie a greater ſway in the firſt, then in the ſecōd, & grace throughly corrected nature in the ſecōd: other correcting I meane none: wherefore here Chriſt praied not that Gods wrath might not at al light vpō him.

Thirdly therfore, & for cō cluſion, he praied againſt the other 3. parts of the diſtribution mentioned before: againſt the dominion and continuāce of gods wrath, and death. Againſt the dominion of death and gods wrath he praied vndoubtedly, and that properly as our interceſſor, that neither himſelfe the head, nor we cō ſequētly the members, ſhould p. 151be ſubdued & ouerwhelmed of them: but that himſelfe, and we by him might conquer & vanquiſh them, & triumph ouer them:Heb. 5.7.Heb 5:7 and ſo he was heard frō that which he feared. One doubt will here ariſe, howe Chriſt could feare the dominion of death & Gods wrath, for then Chriſt wāted faith, & doubted, which to ſay were blaſphemy: for anſwer whereof, we muſt diſtinguiſh betwixt feare and doubting. A man may feare that which he aſſuredly knoweth ſhall not befall him: Adam in Paradiſe might feare the wrath of god, and feare his apoſtacie & falling from God, which was in him a vertue, & yet ſurely Adā had faith & a perſwaſiō of gods louelove, & aſſurance to cō tinue in grace, if he would: ſo likewiſe Chriſt might feare p. 152leaſt the wrath of God might ouerwhelme him and vsus, and yet be fully aſſured of deliuerance from it: Feare is a naturall affection: and no naturall affection is contrarie to grace, but ſubordinate to it: and Chriſt feared theſe things naturally; and furthermore the word foreign, Heb. 5.7. ſignifieth a fearefull and carefull declining and auoiding ſome imminent danger, by reaſon whereof the minde is poſſeſſed with a great anxietie and ſollicitude, intending it ſelfe, with all the powers thereof to gainſtand the impendent miſcheife: and thus Chriſt feared the dominion of death and gods wrath, and for this purpoſe praied againſt it, he beeing carefully and reuerently bufied about the recouery of p. 153himſelfe, and the redeeming of vsus from the power of death and the ſorrowes of hell: and becauſe praier is one excellent meanes to furniſh a chriſtian captaine againſt the enemie for obtaining the victorie: therefore Chriſt prayeth with ſtrong crying and teares vntounto him that was able to ſaue him from death eternall, and was heard from that which he naturally feared, or rather from that, for declining whereof he was reuerently accumbred: nature working in him feare of it, and grace ſtirring vp praier againſt it: and there is no abſurditie to ſay, that Chriſt praied againſt that which he certainely and fully knewe ſhould neuer befall his Diſciples.

And as Chriſt praied againſt p. 154the dominion of death and gods wrath, ſo he praied alſo that the wrath of God might not ſtay longer vponupon him, he beeing now alreadie tormented therewithall, & ſo he ſaith, let it paſſe from me: ſaue me from this houre. For further explication whereof conſider 3. propoſitions or axioms following.

1 Chriſt ſuſtaining the ful wrath of God in his ſoule, was wholly buſied in his whole ſoule, and all the faculties thereof in apprehending, feeling, and bearing it, ſo as the ſoule & faculties thereof were diſtracted from all their obiects, & wholly applied herevnto: as appeareth by the ſtrāge intermitting of the functiōs of the ſoule in the parts of the body, mentioned, v. 14.15.

p. 1552 We muſt diſtinguiſh nature & naturall infirmities frō ſin and ſinful infirmities: it is a naturall infirmitie for a man to ſleepe and be wearie, and ſo alſo ſuſtaining Gods wrath, to deſire to be releaſed frō it: but it is no ſinne at all.

3 We muſt knowe that Chriſt as he was man was ignorant of ſome things, as namely of the day of iudgment, Mar. 13.32. for ſome ignorance is no ſinne: as for a miniſter to be ignorant of the manuarie trades: for a man to be ignorāt where hel is, of the orders of angels. &c.

Now for applicatiō of theſe three axiomes: ſure it is that when Chriſt praied, he praied without the leaſt ſpotte of ſinne: and either of theſe axiomes rehearſed will iuſtifie p. 156Chriſt praier from the leaſt ſuſpition of ſinne: as it is thought.

The firſt axiome iuſtifieth a certaine obliuion or forgetfulneſſe in Chriſt, when all the faculties of the ſoule were interrupted through the ſenſe of Gods wrath: and wholly ſeazed with the intollerable paine thereof: this I dare not peremptorily ſay, eueryevery way to be good and ſound, neither doe I reprooue it: onelyonly thus much, it may ſeeme to be a fault for a man to forget when the ought to remember; and to ſay that Chriſt had nowe a holy forgetfulneſſe, when he ſhould moſt of all remember, euen when he was to make the vp-ſhotte (that I may ſo ſpeake) of our redemption, is not preſently without further p. 157inquiſition to be admitted.

In regard of the ſecond of theſe axiomes it may be more probably anſwered, that Chriſt ſuſtaining the wrath of God, and hauing the nature of a man in him, which deſired releife frō ſo extreame torment (which is a naturall ſinleſſe worke) ſaid to his Father, Let this cup paſſe, ſaue me from this houre, &c. and in the very ſelfe ſame moment of time that nature deſireth, grace ſeaſoneth and qualifieth nature, ſaying, Not my naturall will, but thy will be fulfilled: therefore came I into this houre. So here there is firſt a difference betwixt nature and grace; then a ſubordinating of nature to grace: alſo it may be a correcting of nature by grace, not as if nature were euil p. 158ſimply but a leſſe good: for it is good tor the creature to preſerue it ſelfe: it is better to obey gods wil by ſuffering according to his wil: eſpecially conſidering the coincidence of nature & grace in the ſame time & praier: for nature maketh the requeſt, grace addeth the conditions.

Nature ſaith thus:

Father let this cuppe paſſe from me: ſaue me frō this houre.

Grace ſaith:

If it be poſſible: & not my wil be done, but thine; & therfore came I into this houre

In regard of the third axiom aforeſaid, it is thus anſwered, that as Chriſt was ignorāt of the day of iudgmēt, ſo without errour it may ſeeme, we may ſay he was ignorāt of the p. 159time how long or how oft he ſhuld ſuffer the wrath of god: and ſo beeing vnderunder the hand of God, & not knowing what ſpace of time god in his euerlaſting decree had ſet downe for enduring it, or how oft it ſhould make incurſion vponupon him; he praied, Let it paſſe, &c. that is, let it depart from me, I hauing now ſuſtained it; or let it not ſeaze vponupon me againe, I hauing already ſuffered it; ſure it is, that Chriſt did vndergoe gods wrath a competent time, and diuers times, as Ioh. 12. Once Gods wrath like lightning did flaſh vponupon his face; alſo Math. 26. The ſecōd time gods wrath moſt furiouſly aſſaulted him, which wrought in him that ſtrange agonie & ſweat: laſtly, hanging vpō the croſſe, when he cried out, p. 160My God, my God; why haſt thou forſaken me? & this third aſſault was the Cōplement of all his woes, for whereas before in the Garden an angell comforted, and ſo God had not cleane forſaken him, now God vtterly withdrewe from him all comfort; and ſo there was nothing but wrath deuouring him & praying vponupon him without all mercy and comfort: but exqueſitely to determine howe oft, or how long at any time Gods wrath was vponupon Chriſt, ſeeing the ſcripture hath not expreſt it, is meere curioſitie; and if any man obiect that Chriſt prayed againſt Gods will neuertheleſſe in praying thus; it is anſwered that he praied againſt Gods ſecret will it may be and that is no ſinne; and p. 125his prayer had conditions, & ſo it was not againſt gods wil; It is no ſinne for the ſonne to pray for the life of his father, which ſhall ſhortly die, hee praying cōditionally. Wherefore to end all this diſcourſe of Chriſts prayer; it is iuſtifiable as we ſee, in diuers reſpects by ſaying either he forgatt through the interrupting of the ſoule; or that nature corrected with grace made this requeſt; or that he prayed through ignorance, contrary to Gods ſecret will conditionally.

Theſe things beeing thus diſcourſed the meaning of theſe wordes in the pſalme is very eaſie; as if the prophet ſhould hauehave ſaid more plainly and without allegory thus all the powers of darkenes▪ p. 162now rage againſt mee, (the dogge the lyon the vnicorne the ſword) the Iewes, the deuill (which is the ramping & roaring lyon:) thy wrath and the curſe of the lawe: nowe father I doe not deſire that I may not incounter with them but that I may not be ouercome by them, ſaue me from the dominion of death & thy wrath (from the power of the dogge, frō the lyons mouth, from the hornes of the vnicornes) lette the Iewes (the dogges) crucifie and kill mee, let the Deuill and his angels (the lyō the vnicornes) tempt and terrifie me: let thy wrath and the curſe of the lawe (the ſword) ſeeing it muſt needes torture me: but yet father ſaue me, & by me thy whole Church from periſhing vnderunder p. 163thy wrath: Yea father if I nowe hauehave ſuſtained thy wrath long enough and often enough (as that is hidden from me, as is the day of iudgement) releaſe me from it: but if it muſt needes ſtill reſt vponupon me, I am content to beare it ſtill patiently, and that for the full and perfect redemption of thy Church.

From theſe wordes paraphraſtically thus expounded may ariſe a doubt:V. 20. Deliuer my ſoule from the ſword. why Gods wrath is called a ſword, or howe that expoſition is iuſtifiable: for ſatisfying wherof we muſt cōſider the place, Zachar. 3.7. Ariſe o ſword, and ſmite the ſheapheard, which place is applyed by the Euangeliſt, Math. 26.31. to the death of Chriſt, alſo conſider p. 164the phraſe: the prophet prayeth that his ſoule may be deliuered from the ſword: his ſoule doth not ſignifie his life, but his very ſoule indeede the fountaine of life: for Chriſt did not pray againſt death that he might not taſt it: but that his ſoule might not be ſwallowed vp of death: therefore this muſt needes be the meaning of the place: let not thy wrath ouerwhelme my ſoule: for we cannot ſay properly let not death ouerwhelme my ſoule, but let not death ouerwhelme my bodie. The ſoule dieth not but the bodie onelyonly.

Summarily then to end; this is not the meaning of the wordes: deliuer my life from death: Supra probutum.

Nor this; deliuer my ſoule p. 165from death, for the ſoule cannot die, it is immortall.

Nor this: deliuer my bodie frō the graue: for it is abſurd and impertinent to this place.

Therefore this is the meaning: deliuer my ſoule from thy wrath (my ſoule from the ſword) but the ſword did ſmit the ſhepheard: ergo Gods wrath did torture his ſoule.

Deſolate (ſoule.)The meaning of this Epithet (deſolate) is expreſt v. 1. for Chriſts ſoule was deſolate, becauſe God had nowe forſaken him, and neither himſelfe, man or angell or any creature did comfort him but all had forſaken him.. v. 11.

My ſtrengthAlthough Chriſt was deſolate of all comfort, yet he had ſtrength and grace ſufficient to beare whatſoeuer was inflicted vponupon him by God p. 166as our ſuretie. And therefore neuertheleſſe he intitleth god his ſtrength, though he complaineth that God had forſaken him, and did not heare when he roared. verſ. 1.

The promiſe of Thankefulneſſe: and firſt of Chriſts Prophecie.

Ver. 22, 23, 24, 25.22 I will declare thy name vntounto my brethren: in the midſt of the congregation will I praiſe thee, (ſaying.)

23 Praiſe the Lord ye that feare him, magnifie ye him all the ſeed of Iacob, and feare yee him all the ſeed of Iſrael.

24 For he hath not deſpiſed nor abhorred the affliction of the poore: nether hath he hid his face from him, but when he called vntounto him he heard.

p. 16725 My praiſe ſhall be of thee in the great congregatione my vowes will I performe before them that feare him.

The Prophet hauing before ſet down the ſacrifice and interceſſion of Chriſt both in the torments which he ſuſtained partly in his ſoule directly and properly from the deuill, and from God himſelfe, partly in his body frō the Iews that murthered him, as alſo in the vehement praier which he made, partly for himſelfe, and partly for vsus, ſeeing the fruite thereof wholly redoundeth vntounto vsus: now he proceedeth to the prophecy & kingdome of Chriſt: and firſt the prophetical office of Chriſt is expreſt in theſe foure verſes.Verſ. 22. I wil declare thy name vntounto my brethren.

The principall worke of Chriſts prophecy is to declare p. 168Gods name, that is, his excellent attributes, and his whole wil vntounto his brethrē the Iews, and ſo to the whole Church, for ſo this place is brought, Heb. 2.12. to prooue the humanitie of Chriſt: whence we conſider that Chriſt is deſigned by God the father for the onelyonly Prophet, Doctour, and teacher of the Church, he is the great Biſhop of our ſoules: God hath commanded vsus to heare him: and he is the onelyonly law-giuer that is able to ſaue and deſtroy: which is thus to be vnderſtood, that he alone hath reuealed his fathers will to the Church by the miniſterie of the prophets in the old Teſtament, by his own, & the Apoſtles miniſterie in the new teſtament, who ſpake as the H. p. 169ghoſt directed thē, for Chriſt Ieſus hath in his breſt hid all the treaſures of wiſdome and knowledge, who is therefore called the wiſdome of God: and therefore we are not to adde to, or detract any thing from the writtē word of god, or to alter any whitte thereof, which whoſoeuer preſumeth to doe, derogateth from the propheticall office of Chriſt: the ſcriptures indeede may be expounded, but they muſt not be altered, augmented or diminiſhed.

Hence alſo followeth it by due proportion: that the miniſters and Paſtors of the Church, who ſtand vp in Chriſts ſtead (he being aſcended vp on high, and hauing giuen gifts vntounto men) are to open and publiſh Gods will p. 170ſufficiētly reuealed by Chriſt in the Prophets and Apoſtles writings) to the people of God for their conuerſion & ſaluation. Finally alſo by like analogie Chriſtians muſt without feare or ſhame confeſſe and profeſſe the truth of Gods word, not onelyonly before the friends of the Church, & thoſe ſpecially ouer whome they hauehave charge, but alſo before the enemies of the Church being called and vrged thereunto.

This is the principal work of Chriſts prophecie to teach the Church: nowe the effects thereof follow, which are the praiſe of God, & the conuerſion of mens ſoules: which are ſubordinate each to other: for by the conuerſion of mens ſoules God is glorified.

p. 171The firſt effect of Chriſts propheticall office,V. 25. Let the ſeed of Iacob & Iſrael, feare, praiſe, and magnifie god. and ſo of the miniſtery of the prophets, Apoſtles, and Paſtors of the church, is the conuerſion of mens ſoules: otherwiſe called the gathering togither of the Saints, the edification of the bodie of Chriſt.

The ſecond effect of the Prophecie of Chriſt,V. 22. In the middes of the congregation I will praiſe thee. & ſo of the miniſterie, is the praiſe of God, for therefore muſt miniſters preach & teach that God may be glorified in the conuerſiō of mēs ſoules: thus Chriſt ſaith, I honour my father: and again, I hauehave glorified thee on the earth: Where the miniſters, Paſtors, and teachers of the Church are to learne in their functions to p. 172ayme at theſe endes, that they may ſaue ſoules which is a great point of wiſdome, and gloryfie God which is the end of all things; where thoſe paſtours are reproueable that ſeeke rather to wine their own praiſe by inkhorne learning, by darkning and obſcuring their preachings with the cloudes of phyloſophy & the tongues, drawing as it were a vale before Chriſt crucyfied, and couering Moſes face with a ſcarfe; that men ſhould not with open face ſee the glory of God, then the praſe of god, and the conuerſion of mens ſoules, who are rather by this kind of preaching ſtill kept in the dungeon of ignorance and palpable darkenes that the day ſtarre Ieſus Chriſt cannot ariſe in their hartes; p. 173ſo that this kind of preaching is rather to put out, then to open the eies of the blind.

Hitherto the prohet hath declared the propheticall office of Chriſt in reuealing Gods will to the Church with the two effectes thereof, the conuerſion of mens ſoules and the glory of God (for the hardening of the wicked is no proper effect;) now the prophet rendereth a reaſon of Chriſts propheticall office, wherefore he will reueale his fathers will to his Church; or wherefore the Church ought to praiſe God beeing conuerted becauſe that when Ieſus Chriſt beeing poore and in great humiliatiō ſuſtaining the wrath of God for the redemption of the Church p. 174called vntounto his father, hee heard:V. 24. He hath not deſpiſed the affliction of the poore: but heard his prayer. and did not abhorre or deſpiſe his affliction, but with a pitifull eie regarded him and at length when hee had ſatisfyed gods iuſtice deliuered him.

Hence then we may learne two inſtructions.

Firſt that the propheticall office of Chriſt is a fruit of his preiſthood, of his redemption, ſacrifice and interceſſion: for if Chriſt had not died for vsus, he had neuer reuealed his fathers will vntounto vsus: according as the apoſte (Eph. 4.) doth reaſon Chriſt aſcended vp on high and led captiuitie captiue, and gaue gifts vntounto men: but before hee aſcended hee diſcended and ſuffered death p. 175for vsus.

Secondly hence wee muſt learne euerlaſtingly to▪ magnifie the worke of our redemption which is the fountaine of all our good: for without it we had ſtill remained in blindnes & ignorance without the knowledge of Gods word, and ſo we had groped in the palpable darkenes of Aegipt: for the propheticall office of Chriſt principally reuealeth vntounto vsus the redemption of Chriſt which is the principall worke of his preiſthood, ſo that Chriſts ſacrifice is the halfe of the matter of his prophecy the doctrine of the lawe alſo through Chriſt prophecy is reſtored vntounto vsus ſound and perfect which through the tranſgreſſion p. 176of Adam was wonderfully defaced, and the condition of the lawe is qualified alſo by the conditions of the goſpell, that the Lord doth not nowe require perfect obedience in quantity, but in quality: and ſo through the redemption of Chriſt. The Goſpell is wholly reuealed, a matter altogether vnknowne to man by nature, and the law is reſtored, and qualified and made poſſible to the penitent and beleeuers.

He heard whē he called.Here a queſtion may bee made how God heard Chriſt when he praied: ſeeing in the firſt and ſecond verſes it is ſaid that god heard not: that doubt is anſwered before in the cō plaint: & therefore it is needeleſſe here to repeate it againe.

p. 177In this 25. verſe there are two phraſes to be obſerued:Verſ. 25. My praiſe ſhal be of thee in the great congregation. firſt what ſhould be meant by the great congregation: it ſeemeth that the Prophet hath reference to that which ſhould bee practiſed by Chriſt in his propheticall office: we reade in the booke of the Lawe, Deuteronom. 16. that all the males were commaunded to come vp to Ieruſalem thrice in the yeare, nowe that was no doubt a great congregation when all the males came thither to worſhippe: nowe there is an expreſſe place in the Euangeliſt, Iohn, 7.37. that Chriſt preached and propheſied in the laſt and great day of the feaſt of Tabernacles, which was one of thoſe three great aſſemblies: and p. 178ſo that place of Iohn and this of the prophet are parallell in ſence: A ſecond phraſe doubtfull is: what is meant by Chriſtes vowes?My vowes will I performe. In the old teſtament vowes were of ſuch matters and of ſuch a condition as that before they were made, they were in a mans power, but after they were vowed they became neceſſary, Eccleſ. 5.3.4. Act. 5.4 probably therefore it may be ſaid that Chriſts vowes were that voluntary ſubmiſſion of Chriſt to become our mediator, our prophet and king and prieſt, which was moſt free & willing and vncompelled in him. Ioh. 10.18.

Of Chriſts kingdome: or kingly office: and his ſubiects.

26.27.28.29.30.31.26 The poore ſhall eate & be p. 179ſatisfyed, they that ſeeke after the Lord ſhall praiſe him, your ſoule ſhall liue for euer.

27 All the ends of the world ſhall remember themſelues and turne to the Lord, all the kindreds of the nations ſhall worſhippe before thee, 28.

28 For the kingdōe is the lords & he ruleth among the nations.

29 All they that be fatte in the earth ſhall eate and worſhip: all they that goe downe into the duſt ſhall bow befere him: euē he that cannot quicken his owne ſoule.

30 There ſeedd, ſhall ſerue him, it ſhall be counted to him foreuer.

31 They ſhall come & ſhal declare his righteouſnes: becauſe he hath done it for a people to be borne.

In the kingdome of Chriſt p. 180the ſubiects are firſt to be cō ſidered who are firſt deſcribed by two properties: which are indeed Properties eueryevery way, wherein the wicked hauehave no part nor portion at all: which are theſe following.

1 Humiliation 2 faith 3 peace of conſcience 4 deſire of increaſe of grace 5 Glorifying God 6 life euerlaſting: of each of them ſomething.

Humiliation or contrition or ſorrowe for ſinnes is the firſt grace that appeareth ſenſibly in the ſoule of a Godly man, this is the ſacrifice that is well pleaſing in gods ſight;v. 26 The poore. & the Lord hath promiſed to dwell with the man that hath a broken and contrite heart; and bleſſednes is promiſed by Chriſt to them that are poore in ſpirit; and Chriſt p. 181inuiteth all thoſe that are wery and laden with their ſinnes to come to him for refreſhing; and he came to call ſuch ſinners to repentance, whoſe hearts melt at the conſideratiō of their ſinnes whereby they offend a God that is moſt mercifull and iuſt.

Faith is the ſecond grace which followeth humiliaton, the property whereof is to eate Ieſus Chriſt,Shall eate. to apprehend and apply the ſacrifice of Chriſt particularly to it ſelfe: for faith is not a vaſt & indiſtinct apprehenſion of Chriſt, or a confuſed and indefinite conceipt of Gods mercy to the world: but a diſtinct appropriating & applying of gods merciemercy and Chriſts merit to my ſelf, knowing in ſome meaſure, & beeing aſſured that Chriſt hath p. 182nayled, crucified, and buried my ſinnes to his croſſe, and in his graue, and to doe this is al the difficultie.

And be ſatiſfied.Third property is ioy and peace and quietnes or conſcience, when a man is aſſured of the pardon of his ſinnes through faith, a man knoweth that God loueth him, and doth accept of his perſon, and watcheth ouer him to doe him good, hee knoweth that he is freed from death, and damnation through the redemption of Chriſt, that life euerlaſting, appertaineth to him, vnderunder hope whereof he reioyceth yea in the midſt of affliction, though ſomtime this peace bee diſturbed thorough ſome sins wherin to the children of God fall through temptation: this is termed here p. 183ſatisfying, not for that a man that hath it, neuer deſireth grace more: but becauſe nothing in the world can ſatisfie him til he hauehave comfort in the aſſurāce of his ſins pardoned, when a man is once throughly humbled; or becauſe a man neuer is barren and drie, and cleane void of grace and comfort after, that once hath it.

Fourth propertie is deſire of increaſe of grace,Seeke after the Lord. which is obtained by ſeeking the Lord where and howe he is to be found, that is, in the word and the meanes of grace: for he that wanteth grace can neuer deſire it, onelyonly he that hath it, and hath felt the ſweetnes of it longeth for it ſtill, like vntounto the man that finding the treaſure hid in the field, and the pearle, neuer reſteth till he get p. 184both: by this alſo a man may knowe the trueth of grace in his ſoule: for he that neuer regardeth the word, neuer attē deth vponupon inſtruction, nor watcheth to praier, that man wanteth grace: for the heauēly couetouſneſſe and dropſie of grace is inſatiable: and therefore the Church is ſicke of louelove vntounto the Lord Ieſus Chriſt in the Canticles.

A fifth propertie is the leading of a godly life according to gods commaundements,Shall praiſe him. with a conſtant profeſſion & confeſſion of the trueth to the praiſe of God, that others may ſee our good works, and glorifie God alſo. Alſo a thankefull heart whereby a man in himſelfe bleſſeth God for all his goodnes, ſaying with the Prophet, All that is within me p. 185praiſe his holy name.

Euerlaſting life is the laſt propertie,Your … ſhall liue for euer which is the reward of all the former: and which is the complement of our happineſſe and felicitie.

After the deſcription of the ſubiects of Chriſts kingdome by their properties follow the ſeuerall ſorts of them: Gentiles as wel as Iews, poore as well as rich: malefactors condemned to die, as well as guiltlesse perſons; the childrē as well as the parents. Yea and the kingdome of Chriſt conſiſteth of all other ſortes of perſons that may be rehearſed: as bond and free, mā & woman, maſter and ſeruāt, &c. Generally hence may be noted two inſtructions.

Firſt, wherefore the church is called Catholike; becauſe it p. 186cōſiſteth of al ſorts of perſons, it is in al places: it is at al times. v. 27.29.30, 31.

V. 29. All that be fatt all that goe downe into the pitt.Secondly that grace is vniuerſall no ſort or eſtate of men excluded form Chriſts kingdom: ethe poore hauehave intreſt to grace and Chriſt aſwell as the rich, the gentill aſwell as the Iewe, women aſwell as men: yet wee muſt knowe that the note of vniverſality muſt not be ſtretcht to eueryevery particular man, but to eueryevery eſtate and condition of man. For it is more then groſſe abſurdity to ſay that all and eueryevery particular rich mā, and poore man ſhall bee a member of Chriſt, ſhall eate and worſhip, that is beleeue and ſerue God: wherefore this doctrine ſerueth to admoniſh firſt the welthie and fatt p. 187men of the earth not to contemne and deſpiſe the poore, and the leane & needie ſoule: and the poore not to enuie the rich, and malice the wealthie: but both to ſerue togither in their places, and to preſerue the communion of ſaints mutually, remembering the Apoſtles rule, Iam. 1.9.10. that the poore is exalted, and the rich is made lowe in Ieſus Chriſt: that though the rich be the poore mans maſters, yet he is Chriſts ſeruant: and though the poore man be the rich mans ſlaue, yet he is the ſonne of God, and fellow heire with him, and with Chriſt of the kingdome of grace and glory. Beſides theſe generall inſtructions, certaine particular obſeruations also are here to be noted which followe.

p. 188The Prophet ſaith,Verſ 27. The ends of the world. The kindreds of the nations. that the Gentiles ſhal become ſubiects to Chriſts kingdome: which prophecie we ſee verified amongeſt vsus at this day, wherevpon we are to be ſtirred vp to glorifie the merciemercy & truth of God, who hath caſt off his owne people, and receiued vsus, that were wilde branches of the wilde oliue, that were ſtrangers and aliants from the common wealth of Iſrael: without God in the world: which muſt alſo teach vsus not to be hie minded, but to feare, and looke to our ſelues that we ſtand faſt.

Againe, the conuerſion of the Gentiles is here noted out vntounto vsus in the 3. parts thereof.

1 They ſhall remember themſelues,Shall remember. that is, their ſinfull p. 189and accurſed eſtate: they ſhall take notice of it by the powerfull preaching of the Goſpell: humiliation.

Turne to the Lord.2 They ſhall turne to the lord: forſaking their falſe way of Idolatry and other ſinnes and turning their feet into the truth, & walking in obedience of Gods lawes: obedience.

3 They ſhall worſhip before God,Worſhip before thee. by partaking al the meanes of ſaluation, as the word, prayer, ſacraments. &c. publikely and priuately as good chriſtians: adoration.

Va…. Kingdome i… the Lords.Nowe becauſe this may ſeeme a very ſtaunge thing to the Iewes that the gentiles ſhould be admitted into the fellowſhip of the Church, the partition wall beeing broken downe & one people beeing made of two: the prophet rendreth p. 190a reaſon hereof, designing out the principall worker of this conuerſion of the gentiles and the meanes? the workman is the Lord: who is able to raiſe vp children vntounto Abraham euen of the ſtones: who is able to put life into the dead bones in the Churchyard: and the meanes whereby God will effect and bring to paſſe this great worke is his rule and dominion which hee exerciſeth among the nations,He ruleth among the nation. by his word and ſpirit which breatheth where it liſteth: whence that doctrine may be noted that was handled before. v. 3. that conuerſion is Gods worke.

Furthermore not only we that now liue,Verſ 10. Their ſeed ſhal ſerue him, &c. but euē our ſeed & poſterty that ſhal ſucceed vsus in time to come ſhall ſerue p. 191the Lord: for the Couenant of grace ſtretcheth not onelyonly to vsus, but to our ſeede alſo: euen to the thouſand generation on of them that louelove God, doth the Lord promiſe merciemercy: and the promiſe is made to vsus, and our children, and to all that are afarre off, euen to as many as the Lord our God ſhal cal: which giueth vsus hope for our children as well as for our ſelues, yea for our infants that die before yeares.

Yea and here is one thing more,They ſhall be counted to him for euer. wherein it ſeemeth we hauehave a priuiledge beyonde the Iewes, that the Church of God ſhall abide among the Gentiles to the worlds ende: not as though no particular Church ſhall be caſt off, for we ſee that otherwiſe, but that the Church ſhall not vtterly p. 192faile among the gentiles for ouer, as it did among the Iews; for although the church of Epheſus; Coloſſa; Gallatia &c. fayled, yet from the time of calling the gētiles hitherto there hath bin ſome church of the gentiles. And although the Iewes were cut of and we grafted in; yet wee ſhall not be cut of and they grafted in, but we ſhal remaine, and they ſhall be grafted to vsus and both of vsus ſtand and growe vp together: and as they were a meanes to bring vsus into the Church, ſo we againe ſhall be a meanes to bring them vntounto the fellowſhip of the goſpell (as it were a recompence vntounto them.

Ver. 31 They ſhall declare his righteouſneſſe.Againe the church of the gentiles beeing gathered ſhall performe one principall office p. 193which is, beeing come home into the boſome of Chriſt, by effectuall vocation and true faith, ſhal declare the righteouſnes of Chriſt God-man, that righteouſneſſe which he hath wrought for vsus, in ſuffering and obeying the lawe: manfully auouching it againſt the Turkes and Papiſts that denie imputatiue righteouſneſſe, and mocke at a crucified Chriſt: which muſt cheere vsus vp in this ſpirituall conflict againſt that man of ſinne, that we faile not in defence of Gods righteouſneſſe.

If any man liſt to vnderſtand by righteouſneſſe that which God exerciſed in the whole worke of our redemption, ſhewing himſelfe moſt righteous therein, he may for me.

p. 194He hath wrought it for a people to be borne.The foreſaid worke of the church of the Gentiles in auouching Chriſts righteouſneſſe muſt be performed euē to a people that is not yet borne by ſpirituall regeneration; to a people vnbaptized: for we are to labour by all poſſible means to bring home the Iewes and the Turkes, and all other barbarous nations where we traffique, to the knowledge and louelove of the trueth: that they may partake in this righteouſneſſe which Chriſt hath wrought for as many of them as appertaine to his election.

If any man thinke better to expoūd a people to be borne, ſuch as are not borne by naturall generation, we may obſerue, that it is our dutie to teach our children and poſterity p. 195eſpecially the article of iuſtification by faith onelyonly, leaſt the ſubtill and crafty Ieſuites the ſupporters and pillers of popery wreſt it from vsus, who labor to perſwade the meritt of good workes and ſo to ſhoulder the Lord Ieſus Chriſt his righteouſnes out of dores.

Thus the kingdome of Chriſt alſo is deſcribed.

FINIS.

The Author doth intreat the gentle reader in the behalfe of the Printer, to pardon and to correct theſe faults ouerſeene in printing.

Page, 19 lin 23. for p iuately, read primarily. p. 20 l 2. for practiſe, read parts. p. 21. l. 23. for men, more p 32 l. 23. for this, thus p. 34. A I ſalme p 35 of Dauid theſe two clauſes are wanting on the margents of theſe two pages. p. 45. l. 9. for in very, in a very p. 47. l 2 and, is ſupe fluous. p. 62. l 9. For faith, fe…re. p. 6…. l. 18. the note of interrogation is ſo perfluous. p 66. l 13. for Scripture, ſcepter. p 68. 1 9 for, and, read of the. p. 69. l. 22. for conie…ation, confutation. p. 78 l 13. for world of beginning read worlds beginning. p 83. l 1. for woman, worme. p. 91. l. 24. are denied & are ſuperfluous p. 92. l. 1. for that, yet p.121. l 6. for law. louelove. p. 128. l. 15. for yet, that. p. 137. l. 16 for him read ſinne.

End of the text · John Smyth, The Bright Morning Star (1603)