A10650:39
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.
But what then,1 doth Christ compel men against their wills to become subject unto him? No, in no wise. He hath ordered to bring them in by a way of voluntariness and obedience. And herein is the wisdom of his power seen that his grace shall mightily produce those effects in men, which their hearts shall most obediently and willingly consent unto; that he is able to use the proper and genuine motions of second causes to the producing of his own most holy, wise, and merciful purposes. As we see humane wisdom can so order, moderate, and make use of natural motions, that by them artificial effects shall be produced; as in a clock the natural motion of the weight or plummet causeth the artificial distribution of hours, and minutes; and in a mill the natural motion of the wind or water, causeth an artificial effect in grinding the corn: How much more then shall the wisdom of Almighty God, whose weakness is stronger, and whose foolishness is wiser than men, be able so to use, incline and order the wills of men, without destroying either them or their liberty, as that thereby the Kingdom of his Son shall be set up amongst them? so that though there be still an habitual, radical, fundamental indetermination and indifferency unto several ways (unto none of which there can be a Compulsion) yet by the secret, ineffable, and most sweet operation of the Spirit of grace, opening the eyes,2 convincing the judgment, persuading the affections, inclining the heart, giving an understanding, quickening and knocking the conscience, a man shall be swayed unto the Obedience of Christ, and shall come unto him so certainly as if he were Drawn, and yet so freely as if he were left unto himself. For in the calling of men by the word there is a Trahere, and a Venire. The Father draweth, ⟨p. 12⟩and the man cometh, Joh. 6.44. That notes the efficacy of grace,3 and this the sweetness of grace. Grace worketh strongly, and therefore God is said To Draw, and it worketh sweetly too, and therefore man is said to Come.
But what then,