Exposition of the Proper Psalms, Commentary 11

Exposition of the Proper Psalms · Commentary 11

p. 158PSALME 118.

O giuegive thankes vntounto the Lord, for he is gracious, and his merciemercy endureth for euer.

THis Hymne ſeemes to bee made by Dauid, after ſome great troubles in the daies of Saul, ggWilcox.before he was King; orhhMollerus. Caluine. Tremel. elſe for ſome notable victorie gained againſt his enemies, after hee was eſtabliſhed in his Throne, to wit, after hee had ouercome the Philiſtims, 2. Sam. 6. or happily when he triumphed ouer the children of Ammon, 2. Sam. 12.

It conſiſts of 3. parts eſpecially:

1. An exhortation to praiſe God, in the foure firſt verſes.

2. A reaſon of this exhortation, from the 5. to 21.

3. A concluſion or application of both, from the 21. to the Pſalmes end.

In the former obſerue the

Time when, now.

Parties who

Exhorting, Dauid the King.

Exhorted

Generally al people, verſ. 1.

Specially Gods Iſrael aboue other people, verſ. 2.

Singularly the houſe of Aaron, aboue the reſt of Iſrael, verſ. 3.

Concerning the time, now, that is, inſtantly without any delay; as God helpeth vsus in time, ſo wee muſt alſo praiſe him in ſeaſon. Or now, that is vponupon this occaſion, indeed we muſt praiſe God euer, becauſe his merciemercy doth endure for euer: yet for eſpeciall mercies, wee muſt inuent p. 159eſpeciall ſongs, and yeelde new thankes for new things: and therefore Dauid here being wonderfully deliuered from a great many troubles (hauing now taken his enemies ll2. Sam. 12.30.2 Sam 12:30crowne from his head, which weighed a talent of gold with precious ſtones, and ſet it vponupon his own) calleth vponupon his Prieſts and people to confeſſe now, that the Lord is gracious. All other men ought at all other times to performe this dutie: but his ſubiects at this time principally, let Iſrael now, let the houſe of Aaron now. Or now, that is at this ſolemnekkBucer. Mollerus. Genebrard. feaſt appoynted for the ſame purpoſe, for albeit we muſt alway laude the Lord, Yet ought we moſt chiefely ſo to doe, when we meete and aſſemble together, to render thankes for the great benefits that we hauehave receiued at his hands, and to ſet forth his moſt worthie praiſe.

The perſon exhorting is Dauid the King: Princes actions are the peoples inſtructions; a Courtier is a ſtrange creature, who loſeth himſelfe in following other, hee liueth a great deale by the bread of other, a good deale by the breath of other; oftentimes his clothes are not his owne, his haire not his owne, his complexion and very skinne not his owne; nay that which is worſt of all, his ſoule (which as Plato ſaid is moſt himſelfe) is not his owne, while he liueth at the deuotion of other.

llMartial. Epigram. lib. 9. ep. 81Nemo ſuos (hac eſt aulae natura potentis)

Sed domini mores Caeſarianus habet.

Courtiers (asmmGueuara lib. de vita priuata. one ſaid) riſe late, come late to the temple, dine late, ſup late, goe to bed late, and repent laſt of all, if at all: and the reaſon hereof is plaine, becauſe they want ſuch examples and patternes as Dauid, to goe before them in giuing thankes vntounto the Lord.

The peoples welfare doth eſpecially conſiſt in the Princes ſafety, Dauid therefore being deliuered from his enemies (who compaſſed him about, and kept him in on eueryevery ſide, ſwarming in multitude like Bees) is not content to giuegive thankes vntounto God priuately himſelfe, by himſelfe; but openly proclaimeth his thankefulneſſe, exhorting p. 160all his people to doe the ſame: ſaying, O giuegive thankes vntounto the Lord, let Iſrael, and the houſe of Aaron and all that feare the Lord, confeſſe that his mercies endure for euer: the which is anſwerable to that which he hathnnPſalm. 34.3.Ps 34:3 elſe where, O praiſe the Lord with me, and let vsus magnifie his name together.

The very name of peace is ſweete, but the very ſound of warre terrible, for foreign, in greeke ſignifies much blood, and the latine bellum is ſo calledooSeruius. quaſi minimè bellum, or asppFeſtus, idem Godeſcallus praefat in Veget. de re militari. other à bellüis, in reſpect of their beaſtly rage ſhewed in warres. As when Tamberlane had conquered Princes, he did vſe them as coach horſes to draw him vp and downe in triumph: andqqIudges 1.7.Judg 1:7 Adonibezeke made ſeuenty Kings gather crummes of bread vnderunder his table. When therrLanquet. Chron. pag. 261. Switzers in the yere 1443. vanquiſhed the Thuricenſes in battaile, they made great bankets in the place where they wonne the victorie, vſing the dead corps of their aduerſaries in ſteede of ſtooles, and tables, and moreouer opening their bodies, dranke their blood, and tare their hearts. TheſſGueuara epiſt. Numantines aſſaulted by the Romanes, made ſolemne vowes among themſelues, no day to breake their faſt but with the fleſh of a Romane, not to drinke before they had taſted the blood of an enemie: And whenttPlutarch. Scipio tooke their towne, they killed all their olde men, women, and children; and heaped vp all their riches in the market place giuing fire to eueryevery part of the Citie, leauing the conqueror neither goods to ſpoyle, nor perſons ouer whom hee might inſolently triumphe. What neede I ſeeke ſo farre, the cruell outrages betweene the Spaniard and the Hollander hauehave been ſuch, as all eyes of pittie and pietie had iuſt cauſe to lament them.

Theſe are the fortunes of forraine warres, now concerning ciuill, or rather vnciuill diſſentions among our ſelues. It is a concluſion agreed vponupon at weeping croſſe, that nothing in the world ruinateth a common-weale more then it: example hereof Hieruſalem, example p. 161Rome, both which by priuate factions made themſelues a prey to the common enemie. Example hereof infortunate France, in whoſe late ciuill warres (asuuBrutum ſulmen. pag. 144. ſome account) there were ſlaine twelue hundred thouſand French borne, beſide other of their allies. Example hereof England in olde time, before the houſes of Yorke and Lancaſter were vnited, in which vnhappie quarell (asxxHiſt. lib. 1. cap. 7. Cominaeus reports) beſides an infinite number of the Commonaltie, there were cruelly butchered foureſcore Princes of the blood royall. In bellis ciuilibus omnia ſunt miſera (quothyyEpiſt. lib. 4. epiſt. 51. Tullie) ſed nihil eſt miſerius, quàm ipſa victoria. ThezzWalſingham in Ed. 2. pag. 95. Chronicle ſaith of Edward the ſecond, ouercomming and killing his owne Barons, Tunc verè victus, quando tot vicit prudentes milites. In homebred and inteſtine garboyles, if the worſt obtaine victorie, then inſtantlie the State becommeth a verie ſhambles, or a ſinke of ſin. If the good men conquer, albeit they be by their diſpoſition and ingenuous education harmeleſſe and humane, yet neceſſitie will often make them exceeding furious and bloody: ſo that as the Poet ſaid, Vna ſalus victis, nullam ſperare ſalutem. In this extremitie wee muſt either fight, and ſo looke for ſudden death; or elſe flie, and ſo leade a tedious life, hauing a continuall ſound of feare in our eares, either the piteous outcries of fatherleſſe children, of comfortleſſe widowes, of hopeleſſe and hapleſſe kinſemen; or elſe terrible roaring of Canons, and dreadfull alarums of mercileſſe enemies.

aaOwin. Epigr.Omega noſtrorum M…rs eſt, mars alpha malorum.

On the contrarie, peace procureth all good and ioyfull things vntounto the common-wealth. In peace the Merchant tradeth abroad, and bringeth homebbPſalm. 104.15.Ps 104:15 wine to glad the heart of man, and oyle to make his countenance cheerefull: in peace the Church and Vniuerſitie flouriſh, and the meſſengers of peace preach vntounto you the ſweete tidings of the Goſpell. In peace the Plough-man ſowes in p. 162hope, and reapes with ioy. In peace widowes are comforted, and maidens are giuen to mariage; no leading into captiuitie, no complaining in our ſtreetes. In peace we reioyce with theccProu. 5.18.Prov 5:18 wife of our youth, and ſhe is like theddPſal. 128.3.Ps 128:3 fruitfull vine, and our children as oliue branches round about the table. Our ſonnes grow vp as the yong plants, and our daughters as the poliſhed corners of the Temple. In peace our valleys ſtand ſo thick with corne, that theyeePſal. 65.14.Ps 65:14 laugh and ſing; our garners are full and plenteous with all manner of ſtore; our oxen are ſtrong to labour, and our ſheepe bring foorth thouſands and ten thouſands in our ſtreets. In one word, all honeſt occupations and honourable profeſſions thriue, while brethren dwell together in vnitie. Wherefore Dauid expending on the one ſide the rents of the kingdome vnderunder Saul, and pondering on the other ſide the manifold bleſſings of a floriſhing peace, being ouercharged (as it were) with ioy, breakes foorth into theſe words,ffPſal. 133.Ps 133 Ecce quàm bonum, O behold, how good and ioyfull a thing it is, for brethren (ggCaluin. Mollerus. that is, ſubiects of the ſame kingdome) to dwell together in vnitie! hhPlacidus. Bellarmine. Agellius.Many things are good, which are not ioyfull. Againe, many things are ioyfull, which are not good: but amitie betweene brethren is both a good and a ioyfull thing. If it were good and not ioyfull, it would be tedious: if ioyful and not good, it might be vicious: but good & ioyfull together, is excellent good; omne tulit punctum, it is a double ſweete, when as profit and pleaſure meet: it is good, there is y^e profit; it is ioyfull, there is y^e pleaſure. It is like the precious oyntment of Aaron, there is the ſweet of pleaſure; it is like the dew of Hermon, there is the ſweete of profit. As ſweet perfumes are pleaſant not only to ſuch as vſe thē, but alſo to the whole cōpany: ſo concord is not only profitable to good men, which are the peace-makers; but euen vntounto all other in the ſame Common-wealth, of whatſoeuer function or faction. And therefore Dauid being now quietly ſeated in his kingdome, free from warres abroad, and iarres at p. 163home, calleth vponupon all his people, to confeſſe that the Lord is gracious, and that his merciemercy endureth for euer.

But in more particular hee calleth vponupon the houſe of Aaron, iiNumb. 18.Num 18that is, the Prieſts and Leuites, and that for two reaſons eſpecially: Firſt, becauſe ſuch as trouble Iſrael, hate moſt of all the Prieſts and Preachers of the word. Secondly,kkD^r. Jncognit. Mollerus. becauſe the Prieſts are the Prouoſts of the people, Heb. 13.7. the ſalt of the earth to ſeaſon other, Matth. 5.13. and therefore ſeeing they be Precentors in Gods quire, it is their office to ſing firſt, that other may ſing after. In reſpect of danger and dutie, the houſe of Aaron hauehave good cauſe to praiſe God more then other, and to confeſſe that his mercies endure for euer.

Now, for as much asmmRom. 2.28.Rom 2:28 all are not Iewes, which are Iewes outward, and all are not nnRom. 9.6.Rom 9:6Iſrael, which are of Iſrael: I ſay, for as much as there be manyooMollerus. Caluin. hypocrites as well among Prieſts and people; therfore Dauid in the fourth verſe (chiefly) calleth vponupon ſuch as truly feare the Lord, Yea let them now that feare the Lord confeſſe, that his merciemercy endureth for euer. For hereby ſuch enioy not only a ciuill and outward peace, which is common to the whole State: but further, a religious and inward peace of conſcience, which is proper to themſelues. For when there isppPſal. 122.Ps 122 peace within the walles of Hieruſalem, and plenteouſnes within her palaces, eueryevery one may goe into the houſe of the Lord, and ſtand in the gates of the beautifull Temple. Then all the Tribes aſcend to giuegive thankes vntounto the name of the Lord, toqqPſal. 95.6.Ps 95:6 worſhip, and fall downe, and kneele before the Lord our maker, entring into hisrrPſal. 100.3.Ps 100:3 courts with praiſe. Then, as it is in this Pſalme, they binde the ſacrifice with cords, euen vntounto the hornes of the altar, exerciſing all acts of religion, and powring out their whole ſoule before the God of heauen. On the contrarie, in time of warre the Gentiles, and other who know not God, enter into the inheritance of God, and defile his holy Temple; they doe not only crie, Downe with it, downe with it vntounto the ground, p. 164as it is in the 137. Pſalme: but as wee finde in the 79. Pſalme, they pull it downe in deede, and make Hieruſalem an heape of ſtones, giuing the bodies of Gods deare ſeruants to be meate vntounto the fowles of the aire, and the fleſh of his Saints vntounto the beaſts of the field. Ye therefore that doe truly profeſſe, hauehave greateſt occaſion duly to confeſſe Gods exceeding merciemercy, for enioying the ſweet benefit of peace. For if once ye ſhould a little while want the comfort ye reape, by publike prayers and preaching in Gods houſe; ye would complaine grieuouſly,ſſPſal. 84.Ps 84 Lord, how amiable are thy dwellings! my ſoule hath a longing deſire to enter into thy courts. How bleſſed are the ttWho make their neſts in houſes and trees neere thy Tabernacle, Hen. Mollerus in loc. Or myſtically, whether I lead an actiue life like the Sparrow, or a cōtemplatiue, like the Turtle, thy altars are the beſt neſts to reſt in. Bellarmine.ſparow and ſwallow, who may come to thy altars, and ſet vponupon thy Temple! For one day in thy courts is better then a thouſand: I had rather be a doore-keeper in the houſe of my God, then to commaund in the tents of vngodlines.

The reaſons of this exhortation are manifold, expreſſed by Dauid here particularly from the 5. verſe to 21. but they be generally theſe Two:

Gods mercies toward his childrē

In generall, He is gracious, and his merciemercy endureth for euer.

In particular to Dauid; I called vponupon the Lord in trouble, and hee heard mee at large, &c.

Gods iudgements vponupon his enemies, in whoſe name alone they be deſtroyed, and become extinct as fire among the thornes, &c.

The mercies of the Lord are ſo rich and abundant, that our ProphetuuPſal. 145.9.Ps 145:9 elſe where ſaith, his merciemercy is ouer all his workes. And it is ſeene in two things chiefly: 1. In giuing eueryevery thing which is good. 2. In taking away whatſoeuer is euill. Now we may the better vnderſtand the greatnes of his goodnes in both, if wee will examine the breadth, and length, and depth, and height thereof, as S. Paul intimates, Epheſ. 3.18.

p. 165Firſt, for the breadth of his merciemercy, whatſoeuer is good is originally from God,xxIames 1.17.Jas 1:17 eueryevery good and perfit gift is from aboue deſcending from the Father of lights, euen the very minnoms and minutes are mercies, holden as it were by Franck-almoigne. And as hee beſtoweth on his eueryevery thing which is good: ſo likewiſe he takes from them eueryevery kinde of euill. Bread taketh away hunger, and drinke taketh away thirſt, and apparell taketh away nakedneſſe, and fire taketh away coldneſſe, and other things deliuer vsus from other miſeries in this world. But all theſe creatures are the Lords, and they cannot helpe vsus, except hee bleſſe them. Againe, there bee many miſeries vnknowne vntounto the creatures, as the ſubtile tentations of the diuell, and the manifolde blindneſſe of our vnderſtanding and erroneous conſcience, from which onelyonly God is able to deliuer vsus, as being the Phiſitian of our ſoule, ſo well as the protector of our body. Moreouer, as the creatures take not away all miſeries, but a few, ſo they take them away not from all, but from a few. God alone is able to deliuer all men from all miſeries, and though hee doe not this vntounto all, yet there bee none but hauehave taſted of ſome, yea of many of his mercies; which occaſioned our Prophet to ſay,yyPſalm. 33.5.Ps 33:5 the earth is full of the goodneſſe of the Lord; and our Church to pray, O God whoſe nature and propertie is euer to hauehave mercy and to forgiue. But ye will obiect, if the Lord can deliuer from all euill, why doth hee not, as being the zz2. Cor. 1.3.2 Cor 1:3Father of mercies? Anſwere is made, that God our Father in Heauen knowes what is beſt for vsus, his children on earth; hee therefore doth afflict vsus, and ſcourge vsus for our benefit. Saintaa2. Cor. 12.8.2 Cor 12:8 Paul deſired thrice to be deliuered from the buffeting of the fleſh, and not heard; that Gods power might be made perfit thorough weakeneſſe. And ſo the Lord tooke not from Lazarus his ſickneſſe and pouertie, that hee might crowne him with a greater mercy, commanding hisbbLuke 16.22.Luke 16:22 Angels to carrie him into the boſome of Abraham. And ſo he ſuffers p. 166his ſeruants to be tempted and tried with impriſonment, and loſſes, and croſſes for their good: in this reſpect he is tearmed the God of all conſolation, 2. Cor. 1.3. of all, as knowing how to comfort vsus in all our tribulation, a preſent helpe in eueryevery kinde of trouble. Nothing in the world can doe this, and thereforeccIob. 16.2.Job 16:2 Iob ſaid to his acquaintance, who could not vnderſtand his griefe aright, miſerable comforters are ye all. Againe, God is the God of all comfort, in that he comforts his children ſo fully, that it is a ioyfull thing for them to bee ſometimes in affliction. For as the ſufferings of Chriſt abound in them, euen ſo their conſolation aboundeth thorough Chriſt, 2. Cor. 1.5.

Touching the length of his mercy, Dauid ſaith, it endureth for euer: as his mercy compaſſeth vsus aboutddPſalm. 32.11.Ps 32:11 on eueryevery ſide; ſo likewiſe at eueryevery ſeaſon, it continueth vntounto our end, and in the end: yea, further in that other life which is without end; his mercies are from euerlaſting to euerlaſting, that is, from euerlaſting predeſtination to euerlaſting glorification. His mercies in forgiuing our offences, and in couering all our ſinnes, are exceeding long: the Lord ſaith our Prophet iseePſalm. 103.8.Ps 103:8 full of compaſſion and merciemercy, long ſuffering, and of great goodneſſe. For though impenitent ſinners prouoke him eueryevery day, walking in their owne waies, and committing all vncleaneſſe euen with greedineſſe: yet he neuertheleſſe affoords his good things, inffActs 14.17.Acts 14:17 giuing them raine, and fruitfull ſeaſons, and filling their hearts with foode and gladneſſe; his merciemercy doth exceede their malice, being patient toward them, and deſiring that none ſhould periſh, but that all ſhould come to repentance, 2. Pet. 3.9. Hee maketh as though hee ſawe not the ſinnes of men, becauſe they ſhould amend, Wiſed. 11.20. Chriſt aduiſeth vsus (Mat. 18.22.) to forgiue one another, not onelyonly ſeauen times, but alſo ſeuenty times ſeuen times: and Luke 6.36. to be mercifull, as our Father in heauen is mercifull, inſinuating hereby that God is infinitely p. 167mercifull vntounto ſinners, euen to great ſinners which owe his Iuſtice tenne thouſand talents.

Concerning the depth of his mercy, louelove is ſeene in our

Sayings.

Doings.

Sufferings.

LoueLove ſuperficiall is in word onelyonly, that which is operatiue, manifeſting it ſelfe in deedes is deepe, but the profoundeſt of all is in ſuffering for another. Now the Lord hath abundantly ſhewed his mercies in all theſe. Firſt, in his word written and preached, writtenggMacab. 12.9. For wee hauehave the holy Bookes in our hands for comfort, and whatſoeuer things are written afore time, were written for our learning, that we through patience and comfort of the Scriptures might hauehave hope, Rom. 15.4. By his word preached, for the Miniſters of the Goſpel (ashh2. Cor. 5.20.2 Cor 5:20 Ambaſſadors) entreate you to be reconciled vntounto him; vntounto them is committed the word of reconciliaton and peace, they be theii1. Cor. 4.1.1 Cor 4:1 diſpoſers of his myſteries, and meſſengers of his mercies, it is their duty to binde vp the broken hearted. And therefore Dauid ſaith in the 85. Pſalme, verſe 8. I will hearken what the Lord will ſay concerning me, for he ſhall ſpeake peace to his people.

Secondly, God ſheweth his mercy toward vsus in his doings, inkkPſalm. 103.4.Ps 103:4 ſauing our life from deſtruction, and in crowning vsus with his louing kindneſſe. But as louelove is ſeene in deedes more then in words, ſo more in ſuffering then in doing, and of all ſuffering, death is moſt terrible; and of all deaths, a violent; and of all violent deaths, hanging vponupon the Croſſe is moſt hatefull and ſhamefull; yet God ſo loued the world, that he gaue his onelyonly begotten Sonne to dye for our ſins on the Croſſe. Doubtleſſe one wil ſcarce dye for a righteous man, but yet for a good man it may be, (ſaithllRom. 5.7.Rom 5:7 Paul) that one dare dye; but he ſetteth out his louelove toward vsus, ſeeing, that while we were yet ſinners, and his enemies, Chriſt dyed for vsus.

Laſtly, for the height of his mercy, the depth appeareth in it's effects, but the height by the cauſe moouing p. 168to mercy, which is exalted aboue the Heauens, according to that of Dauid, mmPſalm. 36.5.Ps 36:5In Coelo miſericordia tua Domine. Men vſe to pitie their ſeruants in reſpect of their owne commoditie, the which is the loweſt degree of mercy, for eueryevery man (if he be not a foole) pittieth his verynnProuerb. 12.10 beaſt. Other pitie men in regard of friendſhip and alliance, which is an higher degree of mercy. Some ſhew pitie to men in that they be men, not onelyonly fleſh of our fleſh, and bone of our bone, but alſo created according to Gods owne likeneſſe and ſimilitude, which is among vsus the higheſt degree of mercy. Now God takes pitie on all things as being his Creatures, on men eſpecially being created after his owne Image, but on true Chriſtians principally, being the Sonnes and heires of his kingdome. If any ſhall aske what cauſe moued him to make the world, to create man after his owne likenes, to iuſtifie ſinners, and adopt vsus for his children? it is nothing elſe but his meere mercy, that endureth for euer. He loued vsus when we would not, yea, when wee could not louelove him; and he continueth his goodnes not in reſpect of his owne benefite, for hee needes not our helpe, but onelyonly for our good. The Lord is gracious, becauſe gracious. And therefore the bleſſed Angels aptly diuided their Chriſtmaſſe Caroll into two parts,ooLuke 2.14.Luke 2:14 Glory to God on high, and on earth peace. God hath indeed all the glory, but we reape the good of his graciouſnes and merciemercy that endureth for euer.

I called vponupon the Lord] Hitherto King Dauid, concerning the graciouſneſſe of God in generall. He comes now to treate of his mercy toward himſelfe in particular, the which is applyed by Diuines vntounto theppAuguſtine. Mollerus. Church; andqqCaluin. Placidus. Tileman. Agellius. Chriſt himſelfe, who was in his Paſſion heard at large, and in his Reſurrection he ſaw his deſire vponupon his enemies. The pith of all which is ſummarily compriſed in the 24. verſe, This is the day which the Lord hath made, let vsus reioyce and bee glad in it. In which obſerue,

p. 1691. What day is meant by this day.

2. How the Lord is ſaid to hauehave made this day, more then other daies.

3. Why we ſhould in this day ſo made, reioyce and be glad.

For the firſt,rrBucer. Caluin. Mollerus. litterally this ought to be referred vntounto the ſolemne day, wherein Iſrael and Aaron, as well Prieſts as people being aſſembled together, gaue publike thanks vntounto the Lord, for that their good king Dauid was now fully deliuered from all his enemies, and quietly ſetled in his princely throne. So this text … a very fit theame for the Coronation dayes of our late bleſſed, bleſſed Queene, and preſent gracious King: as alſo for the Commemoration of our happie deliuerance from the Spaniſh Inuaſion, anno 88. and from the bloody Gunpowder plot on the fifth of Nouember 1605.

ſſAuguſtin. Arnobius. Melancthon.But myſticallie this day is the time of grace, beholde now is the accepted time, now the day of Saluation, 2. Cor. 6.2. and this day is tearmed here Catexochen, The day, ttMollerus. D^r. Jncognitus.becauſe the whole time wherein a man liues without Chriſt, is called in holy Scripture, The night and darkeneſſe, as being full of terrours and errors, of blindneſſe and ignorance. So Saint Paul, Rom. 13.12. The night is paſt, and the day is come. And Epheſ. 5.8. Once yee were darkeneſſe, but now light in the Lord; your ſelues,uuIohn 12.36.John 12:36 Children of light, and your workes,xxRom. 13.12.Rom 13:12 Armour of light.

yyBonauēt. in loc.Dominus eſt Dies, Chriſt is the day, or rather indeed thezzIohn 1.9.John 1:9 light of the world, andaaMal. 4.2.Mal 4:2 Sunne of the daybbLuke 1.78.Luke 1:78 ſpringing on high, to giuegive light to ſuch as ſit in darkneſſe, and in the ſhadow of death. This day did appeare to the world in ſome meaſureccTileman. from the beginning. For the manifeſtation of Chriſt Ieſus, the ſupernaturall Sunne of righteouſneſſe, ariſing with health vnderunder his wings, to them that feare the Lord, reſembling a great deale, the riſing of the naturall ſunne in our Horizon. Firſt, the ſunne being ready to riſe, ſendeth forth a little glimpſe p. 170of his brightneſſe, whereunto wee may compare the myſtery of that Aphoriſme: The ſeede of the woman ſhal breake the ſerpents head, Gen. 3.15. Then it doth inlarge the ſame brightnes with more ſplendour, to which happily Noahs prophecie may bee likened, Bleſſed bee the Lord God of Sem, Gē. 9.26 Afterward aſcending higher, & approaching neerer vntounto vsus, it putteth forth his glittering beames of clearer light, whereto we may reſemble the plainer promiſes concerning Chriſt, communicated to the latter ages of Abraham, Gen. 12.2. of Iſaac, Gen. 26.3.4. of Iacob, Gen. 28.14. of Dauid, 2. Sam. 7.12. At length it diſcouereth it ſelfe and appeareth openly, whereunto Chriſts incarnation and liuing in the world anſwereth, 1. Ioh. 1. That which was from the beginning, which we hauehave heard, which we hauehave ſeen with our eyes, which we hauehave looked vponupon, and our hands hauehave handled, &c. Laſt of all, it gloriouſly mounteth vp aboue the earth, andddPſal. 19.6.Ps 19:6 nothing is hid from the heat therof: and to this accordeth our Sauiours reſurrection and aſcenſion, whereby himſelfe was glorified, and hee drew other men vntounto him, Ioh. 12.32. and gaue them power, beleeuing in his name to bee the ſonnes of God, Ioh. 1.12. Wherefore, ſeeing the Meſſias of the world, is now dead for our ſinnes, and riſen againe for our iuſtification, and ſitteth at the right hand of God in heauen, euer making interceſſion for vsus; and ſeeing theeeRom. 10.18.Rom 10:18 ſound of his Goſpell is gone through all the earth, and the words of his Apoſtles vntounto the ends of the world, we hauehave good cauſe to ſing and ſay, this is the moſt acceptable time, the day of ſaluation and grace,ffEpheſ. 3.5.Eph 3:5 which in other ages was not opened vntounto the ſonnes of men, as it is now reuealed, and therefore let vsus reioyce and be glad in it.

Now, for as much as the reſurrection of Chriſt, is theggMollerus. complement of all the promiſes concerning the Meſſias, and as it were, the hhChurch Hō. for Eaſter day.locke and key of faith, on which all other Articles depend; the Church of England, andiiChryſoſt. Euthym. Melanch. Bucer. other Diuines auncient and orthodoxe, hauehave made this p. 171Hymne proper on Eaſter day: for on this day Chriſt ariſing from the dead, was heard at large; on this day, hee ſaw his deſire vponupon his enemies; on this day hee did openly triumph ouer the diuell, and death, and hell, albeit they compaſſed him round about, and kept him in on eueryevery ſide; yet in the name of the Lord hee deſtroyed them. On this day hee did not dye, but liue to declare the workes of the Lord. On this day, the ſame ſtone which the builders refuſed, is become the head ſtone of the corner; it is the Lords doing, and it is maruellous in our eyes, and therefore let vsus heartily ſing, This is the day which the Lord hath made, we will be glad and reioyce therein.

God made thekkGen. 1.5.Gen 1:5 morning and euening, the light and the darkneſſe are his. How then is he ſaid heere, to make this day more then other dayes? thellChryſoſt. Euthym. Placidus. Doctours vponupon the place anſwere, that albeit all dayes are good in reſpect of themſelues and God: yet ſome be ioyfull, and other dolefull, in reſpect of the good and euill that happeneth in them vntounto vsus. FormmMelancthon. Mollerus. the day wherein Adam fel, and in him all his poſteritie, was an euil and a blacke day, made ſo (doubtleſſe) by the diuell, and not by the Lord: but this day wherin the ſecond Adam aroſe from the dead, and in himnn1. Cor. 15.22.1 Cor 15:22 all men are made aliue, is a good day, wherein the faithfull are ioyfull. It is the Lords doing, and therefore the Lords day. The Lords doing, that the ſame ſtone which the builders refuſed, is now become the head and corner ſtone in the building; that he who was a deſpicable man, a worme rather then a man, Pſalme 22.6. ſhould now triumphing ouer the diuell and death, hell and the graue, become theooPſalme 24.7.Ps 24:7 king of glory; thatppPhil. 2.10.Phil 2:10 at the name of Ieſus eueryevery knee ſhould bow, both of things in heauen, and things in earth, and things vnderunder the earth. Now the Lord is ſaid to make this day more then other, asqqAgellius. honouring it aboue other, exalting it and making itrrCaluin. memorable to poſterity. So the word making ſometime ſignifieth, as 1. Sam. 12.6. It is the Lord that made Moſes and Aaron, ^s that is, exalted p. 172Moſes andſſVatablus. Aaron; and ſo we ſay, that a man aduanced in honour or riches, is a made man; in this ſenſe, the making of a day is the ſanctifying and obſeruing of a day, Deut. 5.15. Exod. 34.22. how then is Eaſter day more magnified and hallowed, then other dayes in the yeere? to this obiection anſwere may bee, that all Chriſtians (heerein imitating the patterne of the bleſſedttActs 20.7. 1. Cor. 16.2. Apoc. 1.10.Acts 20:71 Cor 16:2Rev 1:10 Apoſtles) in honour of Chriſts reſurrection, obſerue their Sabbath vponupon the eight day, which is the firſt day of the weeke; whereas the Iewes hallowed their Sabbath vponupon the ſeuenth day, which is the laſt day of the week. So that Eaſter day is the Sabbath of Sabbaths, an high and holy day, from which eueryevery other Sunday hath his name, being ſo called, becauſe the ſun of righteouſneſſe aroſe from the dead vponupon this day. This day is the Lords day, the day which himſelfe made ſo good a day, that all his true ſeruants euer ſince hauehave reioyced in it, and ſanctified their Sabbath on it.

uuEoban. Heſſus.Haec eſt illa Dies toti celebrabilis orbi,

Quem facit, & proprio ſignat honore Deus.

The reaſons, why we ſhould this day reioyce ſo much, are manifold; but they may be reduced all vntounto two principall heads,

A motion from euill,

Promotion in good.

Chriſt on this day riſing from the dead, ouercame the diuell, which is the authour of death; and the graue, which is the priſon of death; and ſinne, which is thexxCor. 15.56. ſting of death; and the Law, which is the ſtrength of the ſting of death; and all this he did for vsus men and our ſaluation. The diuell, which is the Prince ofyyEpheſ. 6.12.Eph 6:12 darkneſſe, had no part in the ſunne of righteouſneſſe: Chriſt therefore beingzzLuke 11.22.Luke 11:22 ſtronger then he, came vponupon him, and ouercame him; he tooke from him all his armour wherein he truſted, and diuided his ſpoyles, and caſt him out of his hold, that he might hauehave no part in vsus, or power ouer vsus. AsaaSer. de quadruplici debito. Bernard ſweetly, Fortitudo Diaboli per redemptoris vulnera traducta & deducta ad nihilum, in the words of p. 173Saint Paul, The God of peace ſhall tread downe Sathan vnderunder your feet, Rom. 16.20.

So he who was aboue the Law, was madebbGal. 4.4.Gal 4:4 vnderunder the Law, that he might redeeme thoſe which are vnderunder the Law, that hee might put out the hand-writing of ordinances that was againſt vsus, and faſten it vponupon his Croſſe, Coloſſ. 2.14. So hee who knew no ſinne, made himſelfe to be ſinne for vsus, that we ſhould be made the righteouſneſſe of God in him, 2. Cor. 5.21. He was wounded … our tranſgreſſions, and broken for our iniquities, Eſa. 53.5. If the tormentours of Chriſt ſhould aske now, as they did once, Luk. 22.64. Who is he that ſmote thee? we may quickly become Prophets, and anſwere for him, our ſinnes ſmote him; eueryevery one of vsus might ingeniouſly confeſſe withccIonas 1.12.Jonah 1:12 Ionas, for my ſake this great tempeſt is vponupon thee (ſweet Ieſus). He triumphed ouer hell, and the graue for vsus alſo: for as for himſelfe it was impoſſible, that the Lord ofddActs 3.15.Acts 3:15 life ſhould be holden of death, Acts 2.24. Wherefore let vsus ſay with Saintee1. Cor. 15.55.1 Cor 15:55 Paul, O death where is thy ſting? O graue where is thy victory? the ſting of death, is ſinne, and the ſtrength of ſinne is the Law: but thankes bee to God, which hath giuen vsus victory through our Lord Ieſus Chriſt. And let vsus heartily ſing with our Prophet, Eaſter is the day which the Lord hath made, wee will be ioyfull and glad in it.

ffBonauēt. in loc.Some Diuines affirme, that the yeere wherein our bleſſed Sauiour aroſe from the dead, ſhould (according to the Law), hauehave been the yeere of Iubile, whereinggLeuit. 25.10.Lev 25:10 liberty was proclaimed in the Land; to all the inhabitants thereof; eueryevery man returned to his poſſeſſion and family, debts were releaſed, and oppreſſions abated. And ſurely the Iubilees in old time, werehhD^r. Incognit. figures of the ioyes in this acceptable time; for by the reſurrection of Chriſt, eueryevery true beleeuer is ſet free from the hands of all his enemies, his treſpaſſes are forgiuen, and he is reſtored againe to his intereſt, in that heauenly poſſeſſion and immortall inheritance, which he loſt in the tranſgreſſion p. 174of his great grandfather Adam. The redemption of Chriſt is a yeere of Iubile, the reſurrection of Chriſt, is the chiefe day in the yeere. Let vsus therefore reioyce for it, and be glad in it. Dauid ſaithiiPſal. 41.11.Ps 41:11 elſewhere, By this (O Lord) I know thou fauoureſt me, that mine enemy doth not triumph againſt me. kk2. Sam. 22.41.2 Sam 22:41Thou haſt giuen vntounto me the necks of my foes, that I might break them as ſmal as the duſt of the earth, and tread them flat as the clay in the ſtreet. That which hee ſpeaketh of his temporall enemies, oppoſing him in obtaining of an earthly kingdome: we may well apply to the ſpirituall, hindering vsus in our way to the kingdome of heauen. O Lord, our ſtrength and redeemer, thou haſt on this dayllGen. 3.15.Gen 3:15 broken the ſerpents head, and vtterly confounded all ſuch as hate vsus. On this day thou diddeſt laugh them to ſcorne, and hauehave them in deriſion, Pſalm. 2.4. and therefore we will in memoriall of this one day, ſing thy mercies all the dayes of our life; ſounding foorth vntounto the worlds end, This is the day, this is thy day, which thou (Lord) haſt made, wee will reioyce and be glad in it.

Concerning our promotion in good, the reſurrection of Chriſt is a proofe of our iuſtification, a meanes of our ſanctification, a demonſtration of our reſurrection. Firſt, it proueth our iuſtification, according to that of Paul, Rom. 4.25. He was giuen to death for our ſinnes, and is riſen againe from the dead for our iuſtification. See the Goſpell on S. Thomas day.

Secondly, the reſurrection of Chriſt is a notable meanes to worke inward ſanctification, as Saint Peter teacheth in 1. Epiſtle 1. Chap. 3. Verſe, God hath begotten vsus againe vntounto a liuely hope, by the reſurrection of Ieſus Chriſt from the dead. And SaintmmRom. 6.4.5.Rom 6:4Rom 6:5 Paul, As Chriſt was raiſed vp from the dead, by the glory of his Father; ſo we ſhould alſo walke in newneſſe of life; For if we be grafted with him to the ſimilitude of his death, euen ſo ſhall we be to the ſimilitude of his reſurrection. Which words import,nnAquin. Aretius. Marlorat. that as the graft groweth in the ſtocke, and is p. 175become one body with it: euen ſo the faithfull hauehave their liuing, and ſpirituall being in Chriſt. As he by the power of his owne Godhead, freed his manhood from death, and from the guilt of our ſin; ſo doth he likewiſe free thoſe, that are knit vntounto him by the bond of one ſpirit, from the corruption of their natures in which they are dead, that they may liue vntounto God.ooRaymund. de Sabunde Theolog. natural. tit. 277. In the naturall body, the head is the fountaine of all motion and ſenſe; for the hands and the feet moue by that power, which is by ſundry nerues deriued from the head, and diſperſed among the members. And ſo it is in (Chriſts myſtical body) the Church; hee is the head and fountaine of life ſpirituall, andppPerkins expoſit. Creed. art. Chriſt reſur. that very power of his Godhead, whereby he raiſed vp himſelfe when hee was dead, he conuaieth from himſelfe to his members, and thereby raiſeth them vp from the death of ſinne, to newnes of life. For the better vnderſtanding of this point, let vsus examine the meanes and the meaſure of the ſpirituall life.

For the meanes, if wee will hauehave common water, we may goe to the common well; and if we deſire water of Life, we muſt hauehave recourſe vntounto Chriſt, who ſaith,qqIoh. 7.37.John 7:37 If any man thirſt, let him come vntounto me and drinke, and rrIoh. 4.14.John 4:14hee ſhall hauehave a well of water ſpringing vp into euerlaſting life. Now this well, (as the woman of Samaria ſaid of Iacobs well) is very deepe, and we hauehave nothing to draw with. And therefore wee muſt hauehave pipes and conduits to conuay the ſame vntounto vsus; and theſe pipes are the ſincere preaching of the word, and the right adminiſtration of the Sacraments. As for the preaching of Gods holy Word, Chriſt openly proclaimeth in the fifth of S. Iohns Goſpell, at the 25 Verſe, The dead ſhall heare the voyce of the Sonne of God, and they that heare it, ſhall liue. ſſAuguſt. tract. 22. in Ioan. Idē Caluin & alij in loc.Where, by dead is meant, not the dead in the graue, but the dead in ſin. For ſo the Scripture ſpeaketh elſewhere,ttMatth. 8.22.Matt 8:22 Let the dead bury the dead, and Epheſ. 5.14. Awake thou that ſleepeſt, and ſtand vp from the dead: and 1. Tim. 5.6. A widow liuing in pleaſure, is dead while ſhee liueth. p. 176He that hearts the word, and abideth in vnbeliefe, continueth among the dead: but (ſaith our Sauiour)uuIohn 5.24.John 5:24 Verily, verily, I ſay vntounto you, he that heareth my word, and beleeueth in him that ſent me, hath euerlaſting life, and ſhall not come into condemnation, but hath paſſed from death vntounto life, becauſe the words that I ſpeake vntounto you are ſpirit and life, Ioh. 6.63. that is, conueying vntounto your dead hearts, ſpirit and life.

As Chriſt, when he raiſed vp dead men, only ſpake the word and they reuiued: and at the laſt day, when thexx1. Theſſal. 4.16.1 Thess 4:16 trumpet of God ſhall blow, the dead ſhall riſe againe: ſo it is in the firſt reſurrection, they which are dead in their old ſinnes, are raiſed againe to newnes of life by his powerfull voyce, vttered in the Goſpels miniſterie. We reade of three that Chriſt raiſed from death,yyMatth. 9.25.Matt 9:25 Iairus daughter newly dead; thezzLuke. 7.15.Luke 7:15 widowes ſonne dead, and wound vp, and lying on the hearſe; andaaJohn 11.44.John 11:44 Lazarus dead, and buried, and ſtinking in the graue. Now theſe three ſorts of Coarſes (asbbSerm. 44. de verbis dom. & de hac allegoria vide eundem tract. 49. in Ioan. Auguſtine notes) are three ſorts of ſinners. Iairus daughter lying dead in her fathers houſe, reſembleth thoſe that ſinne by inward conſent: the widowes ſonne being carried out of the gate of the Citie, thoſe that ſinne by outward act: Lazarus hauing been dead, and buried foure daies, thoſe that ſinne by continuall habite. The firſt day (ſaith Auguſtine) hee was dead, by conceiuing ſinne: the ſecond, by conſenting to ſinne: the third, by committing ſinne: the fourth, by continuing in ſinne. The young maiden, lay in a bed: the yong man, in a coffin: Lazarus, in a graue. The firſt was dead but an houre, the ſecond but a day, the third foure daies. After their raiſing vp, Iairus daughter inſtantly walked; becauſe for her that had ſtept aſide but by conſenting to ſinne, it was eaſie to recouer, and to walke foorth-with in the waies of Gods holie Commandements. The widowes ſonne ſat vp, began to ſpeake, was deliuered to his mother; becauſe for him, which had actually tranſgreſſed, it was a matter of greater p. 177difficultie to recouer, and therefore by little and little hee came to it, asccCon. de miſericord. Domini. Eraſmus obſerueth excellently. Firſt ſitting vp, by raiſing vp himſelfe to a purpoſe of amendment: then beginning to ſpeake, by confeſſing his owne miſerie, and acknowledging Gods merciemercy: laſtly, being deliuered to his mother, by returning to the boſome of the holie Church, and enioying the remiſſion of his ſinnes. Lazarus came foorth of his graue bound hand and foote with bands, becauſe for him that had addMoles impoſita ſepulchro ipſa eſt vis dura conſuetudinis. Auguſt. ſer. 44. de verb. Dom. ſtone laid vponupon him, and had made his heart as hard as a graue-ſtone, or as aeeIob. 41.15Job 41:15 nether milſtone, by making a cuſtome, and (as it were) a trade of ſinne; it was in the iudgement of man impoſſible to recouer. And yet Chriſts omnipotent voyce brought him foorth bound hand and foote, and brake theſe bands aſunder, and reſtored him againe to the libertie of the ſonnes of God.

TheffConfeſſ. Anglican. art. 25. Sacraments are conduit-pipes alſo, whereby God inuiſibly conueieth his vitall or ſauing graces into the heart, if they be rightly vſed; that is, if they be receiued in vnfained repentance for all our ſinnes, and with a liuely faith in Chriſt for the pardon of the ſame ſinnes. And in this reſpect aptly compared vntountoggCant. 2.5.Song 2:5 flagons of wine, which reuiue the Church being ſicke, and fallen into a ſwound.

As for the meaſure of ſpirituall life, deriued from our head Chriſt, it is but ſmall in this world, and giuen by little and little; the which is figured in thehhEzech. 47.3.4.5.Ezek 47:3Ezek 47:4Ezek 47:5 viſion of water that ranne out of the Temple. Firſt a man muſt wade to the ancles, then after to the knees, & ſo to the loynes: and laſt of all the waters grow to a riuer, that cannot be paſſed ouer; euen ſo the Lord conueieth his gifts and graces by little and little, till his children at the laſt attaine a large meaſure thereof, and hauehave full growth in Chriſt. The ſame wee may likewiſe ſee liuely deſcribed in the viſion of drie bones, Ezech. 37. The Prophet in a viſion is carried into the middeſt of a field, full of dead p. 178bones, and the Lord commanded him to prophecie ouer them, and to ſay to them, O yee drie bones, heare the word of the Lord. At the firſt there was a ſhaking, and the bones came together bone to bone, verſ. 7. then the ſinewes and fleſh grew vponupon them, and vponupon the fleſh a skinne couered them, verſ. 8. …en hee prophecied vntounto the winde, and they liued, and ſtood vponupon their feete; for the breath came vponupon them, and they were an exceeding great armie of men, verſ. 10.iiTheſe bones are the whole houſe of Iſrael, verſ 11. but the faithful are Gods Iſrael. Hereby doubtleſſe is ſignified not only the ſtate of the Iewes after their captiuitie, but in them the ſtate of the whole Church, in whoſe heart God almightie worketh his graces of regeneration by little and little. Firſt he giueth his children fleſh, and then a skinne to couer the fleſh, and afterward hee powreth vponupon them further gifts of his ſpirit to quicken them, and to make them aliue vntounto God.

3. The reſurrection of Chriſt is akkNon modo per ſeipſum probauit reſurrectionem Saducaeis, ſed in ſeipſo omnibus. Tertul. lib. de carnis reſur. demonſtration of our reſurrection, according to that of S. Paul, 1. Cor. 15.12. If it be preached that Chriſt is riſen againe from the dead; how ſay ſome among you, that there is no reſurrectiō of the dead? Yea but ye will obiect, what promotion is that vntounto the godly, ſeeing all men at the laſt day muſt of neceſſitie riſe againe? Anſwere is made, that the wicked are raiſed by the power of Chriſt as a Iudge to condemne them: on the contrarie, the faithfull are raiſed by the power of Chriſt as a Ieſus to ſaue them. Almightie God ſaid vntounto Adam, At what time he ſhould eate of the forbidden fruite, he ſhouldllGen. 2.17.Gen 2:17 dye the death. HerebymmAuguſt. de Ciuitat. dei, lib. 13. cap. 12. Aquin. Dion. Carthuſ. in Gen. 2.Gen 2 meaning a double death, as the Scripture ſpeaksnnApoc. 20.6.Rev 20:6 elſewhere, the firſt and the ſecond death. Naturall death is the diſſolution of the bodie, ſpirituall death is the deſtruction of the ſoule, eternall death is both of body and ſoule. Prima conſtat ex duabus, ſecunda ex omnibus tota, ſaith Auguſtine. Now Chriſt as a Iudge raiſeth againe the reprobate from the firſt death, that hee may inflict vponupon them all the puniſhments of the ſecond death, as a reward of ſinne: but hee raiſeth his elect, as their head p. 179and redeemer, that they may bee partakers of the benefit of his death, enioying both in bodie and ſoule the kingdome of glorie, which hee hath ſo dearely bought for them.

Wherefore ſeeing on this day wee hauehave been deliuered from ſo much … promoted vntounto ſo much good; let vsusooChryſoſt. Euthym. Placidus. ſpirituallie reioyce, beingppD^r. Incognitus. glad inwardly, ioyfull outwardly,qqColoſ. 3.16.Col 3:16 ſinging vntounto the Lord with a grace in our hearts, This is the day which the Lord hath made.

FINIS.

End of the text · John Boys, Exposition of the Proper Psalms (1616)