A10650:182
An explication of the hundred and tenth Psalm wherein the several heads of Christian…An explication of the hundreth and tenth Psalme wherein the severall heads of Christian…
An explication of the hundred and tenth Psalm wherein the several heads of Christian religion therein contained; touching the exaltation of Christ, the sceptre of his kingdom, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of several sermons preached at Lincolns Inn; by Edward Reynolds sometimes fellow of Merton College in Oxford, late preacher to the foresaid honourable society, and rector of the church of Braunston in Northampton-shire.An explication of the hundreth and tenth Psalme wherein the severall heads of Christian religion therein contained; touching the exaltation of Christ, the scepter of his kingdome, the character of his subjects, his priesthood, victories, sufferings, and resurrection, are largely explained and applied. Being the substance of severall sermons preached at Lincolns Inne; by Edward Reynoldes sometimes fellow of Merton Colledge in Oxford, late preacher to the foresaid honorable society, and rector of the church of Braunston in Northhampton-shire.
London: printed by Felix Kyngston for Robert Bostocke, 1632
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now this putting of Christs enemies as a stool under his feet, notes unto us in regard of Christ two things: First, his Rest; and secondly, his Triumph. To stand, in the Scripture Phrase (as I have before observed) denoteth Ministry, and to Sit, Rest; and there is no posture more easy than to sit with a stool under ones feet. Till Christs enemies then be all under his feet, he is not fully in his Rest. It is true, in his own person he is in Rest, he hath finished the work which was given him to do, and therefore is entered into his rest. He hath already ascended up on high, and led captivity captive; yet in his members he still suffers, though not by way of pain or passion, yet by way of Sympathy or compassion, he is touched with a feeling of our infirmities, Heb. 4.15. As by the things which he suffered,1 he learned obedience towards God, so by the same sufferings he learned compassion, and thereupon mercy and fidelity towards his members; for no man can be more tenderly faithful in the business of another, than he who by his own experience ⟨p. 117⟩knoweth the consequence and necessity of it. And therefore he is said to be afflicted in all the afflictions of his people;2 and the Apostle tells us that the afflictions of the Saints fill up the remainders, or that which is behind, of the sufferings of Christ; for as the Church is called the fullness of Christ, who yet of himself is so full, as that he filleth all in all (neither doth the Church serve to supply his defects, but to magnify his mercy:) so the Churches sufferings are esteemed the fullness of the sufferings of Christ, although his were of themselves so full before, as that they had a consummatum est to seale up both their measure and their merit; and therefore our sufferings are called his, not by way of addition, or improvement unto those, but by way of honour and dignity unto us, they show Christs compassion towards us, and our union and conformity to him, but no way either any defect of virtue in his, or any value of merit in ours, or any ecclesiastical treasure, or redundancy out of a mixture of both, very profitable they are for the edification of the Church, but very base and unworthy for the expiation of sin: very profitable for the comfort of men, but very unprofitable to the justice of God. So then, though Christ rest from suffering in himself, yet not in his Saints;