pray God our case proue safer vpon a due survey that the more blessings we enioy impaire vs not rather then better vs that the higher we are advanced the further off we are from Heaven and the lesse assurance wee haue the lesse account we make of future happinesse When all the world almost is in a combustion round about vs those warres and devastations all other plagues and wants that eat vp our neighbours yeeld matter only of discourse to vs we sit safely as it were on a Theater to be spectators of others tragedies peace spreadeth her wings over vs as a pavillion plenty filleth our store-houses our sonnes grow vp as the young plants our daughters are as the polished corners of the Temple no decay no leading into Captivity no complaining in our streets Mercy and truth haue met together liberty and religion haue kissed each other But what thankfulnesse what devotion what Zeale what charity what brotherly kindnes haue all these heapes of Gods mercies stirred vp amongst vs You cannot take it amisse if I bring my text to tell you 12. The people sate downe to eat and drinke and rose vp againe to play But how comes this to bee Idolatry If all feasting and revelling incused so heavy a censure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 21.8 how shall Abraham be excused for making a great feast at the weaning of his sonne Isaack Ioseph for the great entertaiment of his brethren Gen. 43. King Solomon for the royall feast he made to all his servants 1 Kings 3.15 Nay what shall wee say of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 5.29 was he not at that great feast made him by S. Mathew wherein were so many Publicans Sinners that the Scribes and Pharisees tooke exception at the company Luk. 19. did he not also invite himselfe to little Zacheus and holpe out the feast with supplying them with wine Ioh. 2. at the marriage of Cana in Galilee when the poore couple where like to bee shamed for want of it To sit downe therefore to eat drinke can haue no such suspition in it as to be Idolatrous But perchance the mischiefe lay in the rising vp to play But this seemes to be of the same nature and as harmelesse as the former eating drinking The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall hath fiue significations 1. To laugh or reioyce in a cheerefull and religious manner Gen. 18. as Sarah did at the newes she should bee a mother in her oldage whence her sonne was named Isaac of laughing or reioycing 2. To Ieere or mock as Ismael did Isaac in spight Gen. 21. out of doubt because his vnexpected birth cut off his hopes of being old Abrahams heire 3. To dally or sport as Isaac did with Rebeccah Gen. 26. so openly that King Abimelech obserued them out of a windowe 4. To incounter one the other for proofe of valour so in Abners challenge to Joab 2. Sam. 2. Let the young men arise and play before vs but it proued shrewd rough play wherein Twelue on a side at the first bout took one the other by the heads and thrust their sword in their sides and so fell downe all together Whereof the place is called Helcath hazzurim the field of strong men Last of all Rubbi Solomon whom Tostatus followes would haue it in this place signifie to commit Idolatry but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek which our Apostle vseth is to be rendred rather to play for recreation of the body thereby to cheere vp the minde to dance to shout in a light and youthly manner which will hardly bee aggravated to come within any compasse of Idolatry especially seeing the Preacher tells vs among other indifferencies Eccles 3. of a time to laugh a time to dance and the good old Father in the Gospel schooleth his repining sonne that it is meet to haue musicke and feast vpon the fatted Calfe at the recovery of the Prodigall Luk. 15. 13. What then shall we say the Apostle cited a place that proues not what hee intended That were to derogate from the holy Ghost who directed his penne which cannot be without Blasp hemy This action therefore of these Israelites will proue to be Idolatry in a threefold respect First because those expressions of joy in feasting and sporting which they were wont to consecrate to the true God are here diverted to the solemne worship of a Calfe as Aquinas Lyra and diverse of the ancients expound it Secondly they presume to make a Holyday of themselues and ordaine it to the Calues worship when such solemne feasts should haue beene set apart for Gods worship only And lastly because their feasting was not vpon lawfull meates afforded abundantly by God to be receiued with thankesgiuing but vpon such offerings as the text sheweth had beene tendred to the Calues consecration whereby they became polluted and guilty of Idolatry which the Apostle takes for a strong argument to deterre his Corinthians from ventring to eat ought consecrated vnto Idols 1. Cor. 8. least contracting the like pollution they should incurre the like punishment It is a good observation of one that amongst the burnt offerings thrust vpon the Calfe and the peace offerings vpon which they feasted themselues no sinne offerings were here thought vpon The people had got Aaron to bee of their part Moses was out of the way who would haue surely check't them all went on their side no sinne was dream't of and then what need offering for sinne And hath not this ever beene the proceeding of those that are in prosperity to turne the grace of God into wantonnesse To make their belly their God their pelfe their God their sportes their God to be all for peace offerings seldome or never for sinne offerings Tush say they we shall never be cast downe there shall no evill happen vnto vs God hideth away his face and will never see it Thus prudent and noble Hospitality is turned into ambitious and vaine glorious bravery Discreet and moderate recreations into desperate and vndoing bettings Nay the daughters of Syon will not bee behinde also with their haughty and tinkling ornaments their Caules their spangles their chaines their bracelets their Bonnets their changeable and chargeable suits of apparell You may finde the bill of such costly commodities Isaiah 3.18 Then Sampson must be had in to make sport and driue away the time where wee haue in the originall the very expression of my text Iudges 16.25 Here are peace offerings too many but where are our offerings for sinne to pacifie the Almighty for the abuse of his blessings and the plenty wee enioy amongst vs Who remembreth or is grieued for the afflictiō of Ioseph or stands in the gap with our Moses here to turne away the Lords indignation Amos 6.6 and for the continuance of his present favour toward vs When the people wanted water in Beer after the twice supplying of them in that kinde from the Rock Numb 21. God brought them to a well whereof he had spoken vnto Moses But how was the water imparted vnto them The Princes saith the Text digged the well the Nobles of the people digged it but how and with what Instruments they digged it with their staues saith the Text by the direction of the Lawgiuer As the supreame Lawgiver therefore amongst vs the breath of our nostrils whom the King of Kings ever preserve amongst vs carries not the sword and scepter in vaine So yee Nobles and Princes of the people Rom. 13. carry not your staues in vaine but for the service of your God and King and for the provision of your selues and all your inferiours that haue their eyes fixed vpon you O digge therefore on Gods name with your staues that the waters may ascend and thence descend to the making fertile of all thirstie places where your religious and vigilant care shall finde it expedient You can foresee by your experienced wisedomes and redresse the inconveniences of wast-pipes and secret conveyances and stopcocks if such bee found that convert to the private that which should be publique In your solemne and be fitting feaslings and recreations you may order that there bee no Nabals feasts where the Master went distempered to bed and exasperated deserving David Nor Absoloms feasts which brake vp in treachery and fratricide Or Herods feasts so odious for the last course the Ioule of Iohn Baptist in a platter Or Dives feasts where poore Lazarus for want of an Almoner is left to the dogges entertainement But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feasts of Charity feasts of Thankfullnesse feasts of true Christian hospitality and sanctified magnificence wherein God may bee glorified Christian vnity and sobrietie maintained wise and free-noble dispositions expressed holy constitutions and commemorations of the Church and Common-wealth solemnized till we come all to sit downe at length with Abraham Isaac and Iacob in the kingdome of Heaven and be feasted with the tree of life which is in the midst of the Paradise of God through the true bread that came downe from Heaven IESVS CHRIST our Lord and only Saviour To whom with the Father and blessed Spirit be all Honour and Glory both now and Ever AMEN FINIS
vpshot of all his security and assurance in the Holy ones resurrection Whom here he foresees in the spirit ransacking the sepulcher loosing the bands of death and opening to the Church a path to heaven in which all his members are to follow This is that which awaketh his lute and harpe sets his heart a dancing his tongue a talking his very flesh and bones in an extaticall rapture 2 Wherefore my heart was glad The words you see containe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that song of Isaiah Cap. 25.8 Cap. 13.14 and Hosea prickt out againe by the blessed Apostle 1. Cor. 15. by the swallowing vp of death in victory and without straining yeeld vs These two parts 1 A Triumphing descant in the 10. v. Wherefore my heart was glad c. 2 The Basse or ground thereof in the 11. For why thou shalt not leaue c. This triumph is here expressed by three circumstances 1 Gladnesse of the heart 2 Reioycing of the tongue 3 Rest and hope of the flesh Wherefore my heart was glad and my glory reioyced my flesh also shall rest in hope The ground or basse is setled on these two distinct Props 1 Davids Resurrection through Christ For why thou wilt not leane my soule in Hell 2 Christs victory over the Graue and Hell to make way to his resurrection Neither shalt thou suffer thy Holy one to see corruption What happinesse may a Christian desire but here to be merry and hereafter to be secure In this life to inioy the truest comfort and from death to bee freed by a ioyfull resurrection All which is closely couched in these words J intend to stand vpon For here wee haue faith in the heart charity in the tongue hope in the flesh all these three Theologicall virtues with gladnesse ioy and rest their severall attributes These depend vpon that which is to be expected hereafter freedome from the graue and hell by Christs resurrection and victory Behold the path of life by the gates of death beginning at mans heart and ending with the fulnesse of ioy in the presence of God Happy Prophet that could kenne it so farre off and leaue so faire a trace for all posterity to follow He wished before but at the end of the 14. Psal O that the salvation of Israel were come out of Sion But here in a deepe speculation he meets with it returning with the spoyles of hell And therefore his heart was glad which is the first circumstance that appeares in setting forth our Prophets triumph and therefore in his due place may be first considered 3 Wherefore my heart was glad the voice of ioy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gladnesse is not only in the tents but in the hearts of the righteous where as the ioy of the wicked is but from the teeth outwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every word hath his waight Therefore as a Ianus looketh forward and backward Because God was at his right hand to vphold him and his holy one on the other side to free him from Hells captivity Therefore saith he not an others who can not diue so deepe but mine owne single heart is glad as it was and was heretofore as it is the word bearing both significations and the difference of of the Translations being not materiall Those desires passions speculations and designes which Philosophers leaue swimming in the brayne or sinking in some inferior faculty of the soule Divinity recalleth to the heart The heart seeketh the heart findeth the heart accuseth the heart acquitteth the heart vnderstandeth and the heart willeth God must be loued with all the heart or else the law is not fulfilled The heart must be rent and not the garment Deut. 10.12 in repentance that is not hypocriticall If our hearte smite vs all is not well 1. Sam. 24.6 1. Iohn 3.21 Psal 119. but if our heart condemne vs not then wee haue confidence towards God There is a brawny heart of the luxurious and a fat heart of the carelesse and vncircumcised heart of the vnregenerate and a stony heart of the obstinate and a dead heart of the foolish and a heart and a heart of the dissembler But none of these hearts are capable of this gladnesse which here our Prophet inioyeth This must be a contrite heart which shall not bee despised a ready heart which is ever accepted a pure heart which brings vs to the sight of God For as no griefe is comparable to the sorrow of heart so all myrth that is not hearty Eccles 7.5 is but as the crackling of thornes vnder the pot S. Bernard tells vs of three sorts of hearts which the Prophet Esay perswades transgressors to returne vnto An humble heart this is wrought by crosses A relenting heart and this is swayed by counsell A confident resolued heart and this is inlarged and continually raised by heavenly meditations and desires to a higher measure of gladnesse But as the heart is deceitfull aboue all things so the ioy which it affecteth may be soonest mistaken The laughter of the foole the selfe pleasing of the humorist the merriments of the vainely-affected the May-games of the multitude the preferment of the ambitious the conquest of the revengfull and the gaine of the covetous are commonly presented to our fancies vnder the title of ioy and gladnesse but alas they come not neere the heart or if they fret so deepe it is but to stupify and rot it The Philistins made themselues sport at Sampsons misery and Hamans glad heart Esther 5. would breake if it vented not it selfe to his wife and friends but ruine soone crushed the one and strangling set a period to the other What comfort should then a poore heart finde in Dives sweet meats and his sowre sauce Or Belshazzar's carousing and his sad reckoning A man may bee exceeding glad with Herod Mark 6.20 Luk. 23. at Iohn's Preaching and at the sight of Christ and yet through by-respects be no nearer to true happinesse then a frantique man to a setled Moderation or a stage player to a Crowne and Kingdome For notwithstanding some of the Heathens strictnesse in daring the worlds vanities or resolutenesse of others to purchase fame by their bravery or the cordialls their Masters haue given them cheare them vp arme them against all common mishaps the most of them haue beene appalled at the approach of death and the best in a māmering what should become of them afterward Whereas St Steven could pray for his persecutors Paul desire to be dissolved the Martyrs imbrace the flames contemne the tortures weary the Torturers and all vpon this our Prophets ground They set the Lord alwaies before their eyes they found his succours ready at their right hand they were sure that his Holy one had cleered their passage for them that the Arrest of the graue and Hell should doe them no harme and therefore howsoever their adversaries roared their friends failed
where should we so happily finde our Elder Brother CHRIST IESVS but at the right hand of his and our Father where he makes continuall intercession for vs Let our Pater noster therefore ever goe before our dayly bread the hallowing of his name before the prosecuting of our owne designes the promoting of his kingdome before all earthly promotions That of little ones here wee may become great ones in heaven with Angels and Archangels and all the blessed company of heaven alwaies to behold his face Evermore praysing him and saying Holy Holy Holy Lord God of Hosts Heaven and Earth are full of thy Glory glory be to thee O Lord Father Sonne and Holy Ghost three persons one God most high AMEN AMEN IDOLATROVS FEASTING A SERMON PREACHED AT THE COVRT BY IOHN PRIDEAVX Rector of Exceter Colledge His MAIESTIE's Professor in Divinity in the Vniversity of OXFORD OXFORD Imprinted by LEONARD LICHFIELD Anno Salutis 1636. 1. COR. 10.7 Neither be yee Idolaters as were some of them as it is written the people sate downe to eat and drinke and rose vp to play THERE are no enemies more dangerous to a Christian man then those he hath within him Lactantius termeth them three Furies Divinar Instit Epit. c. 2. that set all in a combustion without respect of danger or discredit The first is Anger hot vpon revenge The second Covetousnesse eager vpon pelfe The third is Lust never satisfied with pleasures These the Stoicks would haue rooted out The Peripatetiques moderated But the good Christian set in a right course That Anger should be for breach of Gods lawes Covetousnesse for heaping vp heavenly treasures and our greatest desire should be to enioy that satisfying presence which will afford vs innumerable and everlasting felicity Our Apostle here had to doe with the Corinthians at that time an vnderstanding rich and flourishing state though now the case be altered for their humiliation and others example Those hee found supercilious in censuring scrupulous in doubting Itching for innovations Heady in abusing their Christian libertie to the scandall of their weaker brethren It was the harder taske therefore for him so prudently to deale in such points with such a people to keepe them in the right in which he had instructed them and make them sensible how insensibly they might be wrought from it Thus as he had indeavoured to doe in the former Chapter by his owne example in this he presseth more fully out of the Fathers the Church of Israel You Corinthians indeed haue great reason to stand vpon the preaching of the word and seales of the Sacraments that so gratiously haue beene afforded vnto you But Brethren I would not haue you ignorant that all our Fathers the Iewes had their Baptisme also vnder the Cloude and in the passage through the sea and the Lords Supper likewise in their Manna from Heaven and water out of the Rock But when they became Idolaters Fornicators Tempters of Christ Murmurers did these priviledges beare them out were they not slayne by their Brethren stung by Serpents destroyed by the destroyer to make them take heed from falling into further inconveniences Now these things were our examples to the intent we should not lust after evill things as they also lusted Neither bee Idolaters as were some of them As it is written the people sate downe to eat drinke and rose againe to play 2. My Text then you see falls fully against Idolatry the first begotten of lust and here comes not alone but hath fornication tempting of God murmuring attending on it wherein may it please you To take notice of 1 A Prohibition Neither be yee Idolaters as were some of them 2 A specification As it is written the people sate downe to eat and drinke and rose againe to play The first expresseth what is forbidden Idolatry The second particularizeth wherein it consisted In eating drinking playing very common things amongst vs all and we hope without offence It is a fashion now adayes and vse hath brought it at length to be little excepted against to call Heretick or Puritan on Papist at every bout when God knowes those that are fullest of those termes haue most commonly least insight how the case standeth Religion Charity and Ingenuity will first haue a sure ground before they censure and then will not runne on headlong to condemne and shew not wherefore Dixit Manicheus abiit say the word and away as S. Augustine notes of Manichee Our Apostles practise here may be a patterne vnto vs all Hee accuseth not all for the faults of some Neither be yee Idolaters as were some of them and them hee calls not so without a reason but shewes distinctly wherein they were Idolaters Neither takes he vp here vox populi the common same to make good what hee sayes or holds his owne coniecture or suspition to bee sufficient but hath a Scriptum est for his warrant as it is written to justific his Prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first member of my Text which by Gods most gratious assistance and your patience according to my plaine way I intend to handle as it lyeth 3 Neither bee yee Idolaters as some of them To cleare this passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will bee requisite first to be truely informed what Idolatry is and secondly who were those that are here taxed for it Vpon a due survey of which premises our Apostles prohibition will appeare the more legall and our deductions therevpon the more applicable Idolatry is defined by the Schoolemen to be Aq. 2.2 q. 94. a kind of superstition in which Divine honour is attributed to any Creature Valent. de Idolat l. 2. c. 1. as vnto God himselfe This the Apostle termeth the changing of the glory of the incorruptible God into an Image made like to corruptible man and to birds and fowre-footed beasts and creeping things Rom. 1.25 where to waue curiosities which here might scrupulously be waighed May it please you to take notice that as the greate Cardinall Bellarmine fits such a definition to the Catholique Church De 3. Eccles l. c. 2. that except the Pope be head there shall be no true Church at all so the great Schooleman Gregory of Valentia in his 5 Bookes concerning Idolatry straightneth so much the extent of this superstition that none of their palpable will-worship shall come within compasse of it For where the true God saith hee is made the obiect of the worship the worshipping by Jmages or other interveniēt Mediators make it not Idolatry they are Theologi sanè simplices very simple Divines they are the termes of the forenamed Iesuite that are perswaded otherwise Lib. 1. c. 1. But 't is knowne whose censure this is better is a poore man that walketh in his simplicity as their Dowists translate the vulgar then a rich writhing his lippes Ambulans in simplicitate and is vnwise or as we read it is a foole Prov.
a tried experience extorting couertousnesse of a carefull providence and damnable dissimulation of a notable headed polititian How many of our greener yeares affect not rather the name of a good fellow then of a good Christian come at Sermons as at plaies to censure rather then to practise and take vp all new fashions both in garb and complement except that newnesse of life which our Saviour commendeth But I tell thee my good Christian brother these leakes are not so little but they may quickly sinke thee the very touch of this pich is sufficient to defile and thou tread but on the egges of this wily cockatrice thou shalt presently perceiue that there lurketh a serpent Were the Angels punished eternally for sinning once and thinkest thou to stand out in iudgement with so many transgressions must our thoughts be scāned shall our words escape or our words bee condemned and yet our actions pardoned Bee not deceiued God is not mocked Inclinations motions intentions our most secret and lightest sinnes are as Eli's sonnes they will breake our neckes if wee breake not off them Gods Word is a two-edged sword which must kill our faults or vs and if we stumble and dash against the Corner stone Mat. 21.44 it will fall vpon vs and grinde vs to powder For as one sparke of fire may burne a whole City and one naked place in an armed man saith S. Chrysostome giue way to a deadly wound Jn Matth. Homil. 35. Vid. August in Johan tract 12. so the least graine of sinne vnrepented may draw such mountaines of miseries vpon vs which all that wee can doe or say without Gods infinite mercy shall never bee able to remoue O that we would therefore deale with these vanities as Ioseph did with his Mistris and breake out at the first assault into this or the like contemplation Thus and thus hath the Lord done for me he brought me into this World to overcome this world that by contemning this I might enioy a better Doe not all creatures serue me that I should serue him and haue I ought of mine owne but only by his bounty how then should I doe any wickednesse and sinne against him who beholdeth my least backslidings and will surely punish them He spared not the naturall branches and shall I haue an indulgence hath his Sonne suffered to redeeme his enemies and shall his enemies escape that contemne his Sonne No certainely Beloued hee is just as well as mercifull if thou turne from his statutes thou shalt bee overturned In a day that thou lookest not for Math. 24.50 Psal 18. and in an houre that thou art not aware of the snares of death shall overtake thee and paines of Hell shall compasse thee round about Thine Adversary shall not onely deliver thee to the Iudge but the Iudge deliver thee to the Sergeant which is the second circumstance I before proposed followeth to lead furthery your judicious considerations 7 The Iudge shall deliuer thee to the Sergeant This Iudge all consent vpon to bee Christ to whom the Father hath committed all Iudgement Ioh. 5.22 For though the Apostles are said also to iudge Luk. 22.30 and the men of Niniveh Aquin. supplem q. 89. art 1. Lomb. lib. 7. c. 18. Math. 12.41 yet this is but by way of assession or approbation as the Schoolemen expound the former or exemplarily as produced to convince others who haue lesse profited by greater meanes as Beza and Piscator intimate of the latter none hauing absolute authority Jn 12. Mat. but the to whom all power was given Math. 28.18 Next Luk. 12.58 what this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify for which Saint Luke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Remists and our last Translation Officer Vid. Bell. lib. 1. de Purg. c. 7. D. Fulke Minister some old translations Doomesman and we here Sergeant there is some small difference S. Ambrose S. Augustine would haue it to be the good Angels because these are said to minister to our Saviour in the former Chap. at the 11. verse to come with him chap. 16.27 to gather the tares Chap. 13.30 But Chrysostome Gregory Theophylact Hugo and Abulensis together with the Ordinary glosse doe thinke it rather the Divels office Ibid. For these are the cursed Iaylers of the damned which must accompany them eternally in everlasting fire Math. 25.41 Both opinions are probable saith Bellarmine Piscator joynes them together In hunc locū and Buccasenus shewes the reason The Goates saith he are deliuered to the good Angels to be separated from the sheepe and from thence to the evill to bee tortured for ever Whence I gather in stead of many this one generall observation That there shall be a Iudgement hereafter wherein every man shall receiue according to his workes 8 I need not to be curious in prouing this point which is receiued as a principle in the Articles of our faith That Sadduce which denies it denies also God and shall sooner feele it then haue time to prevent it 1. Cor. 15.22 In a moment in the twinkling of an eye at the terrible sound of the last Trumpet the sonne of man shall come in the clouds of heauen Math. 24.30 with all his holy Angels in power and great glory when the Sunne shall be blacke as sackcloth of haire Rev. 12.5 the Moone like bloud the Starres fall vnto thee earth as a figtree casteth her leaues the heauens depart as a scroll roled and every mountaine and I le moue out of their places when the earth melteth the sea roareth the elements dissolue nations howle all the world flasheth with the terrible and all consuming flames mentioned by the blessed Apostle S. Peter 2. Pet. 3.40 then shall we all appeare before the Iudgement seat of Christ Rom. 14.10 that every mā may receiue according as he hath done 2. Cor. 5.10 And here beloued in a matter of so serious importance it should be idle for me to breake out into the mazes and vagaries of the Schoole-men as to determine with the master of the Sentences 4. Sent. dist 47. Ibid. that this last fire shall as the first floud rise iust fifteene cubits aboue the tops of the highest mountaines or with Nicholas de Orbellis that the materiall Crosse whereon our Saviour was crucified should bee carried as a Mace before him when hee cometh to Iudgement In supplem q. 88. art 4. or with Aquinas and the rest of that side that the place of this Iudgement shall bee in the ayre right against mount O liuet over the valley of Iehoshaphat Well saith Artemidorus in his Oneirocritiques No dreames of a private man may haue a publike interpretation For what should we speake in such obscurities 4. Sent. dist 47. Epist 24. ad Hieronym that the Lord putteth not into our mouthes That which Lombard hath of the authority of Angels in this
the rest of their members past the pikes they passed yet their hearts were continually glad Prov. 15.15 4. This continuall Feast a merry heart affordeth which if we relish not as we ought it argueth some great distemper Surely pleasure is most correspondent to mens nature as our Aristotle tells vs and is attained in the coniunction of the faculty Eth. lib. 7. c. 1. with his desired obiect But where may that obiect be found in this world which shall giue the heart sat is faction The Preacher was wise enough to haue fastened on it if this life had afforded it but his long experience brought him to this short issue that riches and glory and health and beauty and knowledge and applause of all the world are but so many pageants of flitting vanities which are attained most commonly with much travaile and griefe and losse before the heart can take a full survey of them O what a difference may there bee discerned betweene externall delight and this inward gladnesse This is the true Pratum spirituale the spirituall medow the Paradise of the soule that Heaven vpon earth that haven of happinesse which devout men in all ages haue felt and desired Amongst the fruits of the spirit which the Apostle recseoneth Gal. 5. This ioy of the heart is ranged in the first rowe as daughter to loue and sister to peace Corne and wine and oile may affect the labourer Psal 4. but nothing like that gladnesse of heart whih flasheth from the light of Gods countenance Psalme the 4. Meate and drinke may please the appetite of the hungry but the king dome of God consisteth not in such things but in righteousnesse and peace ioy in the holy Ghost Rom. 14. Wherefore as Iehu said to Iehonadab If thy heart bee right as my heart is with thy heart let vs on together in this our Prophets chariot for a farther discovery of this hidden treasure which here is at the tongues end in the second place to be spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 And my glory reioyced As out of the abundance of the heart the mouth speaketh so the heart shal no sooner indite a good matter but the tongue will be the penne of a ready writer Hee that shall make a doubt why I expresse this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies glory so indifferently by the word tongue may finde it not only in the 72 but also in the Apostles translation Act. 2.26 And the trope is else-where vsuall Gen. 49.6 vnto their assembly my honour or glory be not thou vnited That is God forbid that my tongue should ever approue of Simeons and Levies bloudy fact So Psal the 30.12 how can that be otherwise interpreted then of the tongue My glory shall sing praise to thee and not be silent The reason of this kinde of speech is giuen by some for that the especiall office of the tongue is to set forth Gods glory or that the inward worth of the minde is most commonly vented by speech Moller whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by others as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the mind the tongue being the best member and the worst according as it is imployed It is placed as the Anatomists tell vs betweene the Braine Laurent and the Heart that it should faithfully relate the conceits of both And moistened it is with a naturall glibnesse that it sticke not to the roofe of the mouth when the truth should bespoken and on the other extreame lest it should overlash it is kept within its compasse with a gard of teeth That therefore which a bit is for the guiding of a horse or a helme for the stirring a ship the Apostle maketh the tongue to be in regard of the whole body The managing well of this little member is the securing of all the rest If this be once fired from hell it defiles the whole body brings with it a world of iniquity and sets the course of nature in a combustion And how hardly it is reduced to temper when once it hath gotten a habit to be disorderly lavish the Apostle Saint Iames in plaine termes tells vs. Every kinde of beasts saith he and of birds and serpents and things in the sea is tamed and hath beene tamed but the tongue can no man tame it is an vnruly evill full of deadly poyson Therewith blesse we God and therewith curse we men which are made after the similitude of God Seeing then the tongue is so indifferent in it selfe to be abused or well employed why shouldest thou loose it rather to mischiefe saith S. Augustine then restraine it wholly to set forth Gods glory De Nat. Grat. Wilt thou bee choice of thy meates to content thy palate and carelesse of the words which thy tongue shall vtter The Heathen will tell vs that words must be sowen as seed Senec. Ep. 28. not confusedly in heapes for that were wast but distinctly scattered that they may grow and bring forth fruit A River overflowing the bankes and a tongue overlashing gather nothing but filth and durt as a Father makes the resemblance It were easy to exceed in a theme so plentifull God confounded the tongues at Babel for the separating of those Rebels but conferred the gift of tongues in the new Testament for the gathering of all Nations into one Church to glorify one God and those appeared fiery not to sindge the innocēt but to turn all carnall fuell into ashes How should we heare Gods word where there is no tongue to speake Or what communion could there be among the Saints where there wanted vtterance to expresse the hearts consent When the feet are at a stand the hands bound the rest of the members vnwealdy to doe God service happy it is for vs that the tongue is free to glorify him in our selues and expresse to the chearing vp of others what the heart thinketh 6 But it too often falleth out Beloued that this glory will be wanting when the heart is otherwise ingaged and the tongue be pratling of that which the mind never conceited Nat. Hist l. 6. c. 30. Pliny tells vs of some farre in the East that had no tongues at all And Diodorus Siculus of others Hist l. 2. c. 1. toward the South that had two tongues in one mouth so distinctly parted that at one and the same instant they could oppose and answere What credit is to be given to such relations I need not admonish but better perchance it were to haue no tongue at all then a heart and a tongue deceitefully divided and the gladnesse or griefe of the one not expressed but dissembled in the other What should I speake of the grosse flattery or virulent backbiting or open railing or corrupt communication or that which is worst of all the impudent lying and damnable swearing and blaspheaming of these degenerate times which a Christian heart trembleth to conceiue and the
priests and prelates venture vpon preaching without a calling or licence reforme the temple in a imperious manner without the least shew of any commission or canonicall authority 6. Notwithstanding when hee was afterward apprehended and was most put to it before the publique magistrates to quit himselfe why opened he not then his mouth to cleare his owne Innocency and did not one miracle to free himselfe from danger when the passengers reviled the high Priests vpbrayded the theeues on both sides taunted not without the most provoking blasphemyes could hee haue abstained from righting him and handled them in their kind if he had had the power 7. Last of all where it is voyced beleeved that he rose agayne the third day why did hee not appeare to any of the Magistrates or Prelates to giue some satisfaction why was he not seene in the midst of Ierusalem in the most eminent places of assemblyes to be heard and toucht and handled to the conviction and shame of the most obstinate To what puxpose chose he rather in private to manifest himselfe but to a few in comparison and those of the meanest rancke and least esteeme among the Priests and People Thus wee see what Atheisticall spirits haue ever harped vpon to discredit as much as in them lay the wisdome of the most highest in managing this greatest mystery of our redemption But no such matters are here or can be obiected which admit not of easy Iustification 9. For the first our Saviours meane birth and parent age in a poore towne was to grace the place not to be graced by it as it was fore-prophecied and to free harmelesse poverty from contempt seeing that word that made the world was content to vnder goe it But what was there not any heavenly maiestie appeared in this earthly meanenesse was there not a starre created as 't is thought of purpose appointed to be a guide to the wise Easterlings to bring them to the King they sought for And were there not then a quire of Angels provided to welcome him into the world with a heavenly Antheme Adde to this Iohn Baptist's strange birth and Zacharies dumbnesse his vnexpected recovery both the parents prophecies the sonnes performance and then let malice speake whether these matters were not of consequence For the second his suddaine subducing for a time was not out of earthly feare but heavenly direction from his father whom it pleased to preserue his sonne not by miracles but meanes and to lesson vs that miracles are not to bee required where ordinary meanes may be had To the third Simeon and Hannah were the oracles of those times better thought of and that deservedly then all their great Rabbi'es with their partizans whom if his stupendious disputation wrought not vpon the defect was in their malitious hearts not in the divine evidence laid before them From which time his retyrednesse from the publique and obedience to his obscure parents gaue way to Iohn Baptists fore-running and to all posterity a patterne not to runne before they are ripe and provided but to content themselues with that state which God hath set them in and not bee the worse in that by ambitiously justling for a higher The fourth Cavill falls off by the acknowledgement of his greatest adversaries Iulian and other heathen writers as the Turkes doe at this day in their Alcoran could not but confesse the truth of his miracles And what need Herod or Pilate with the high Priests to bee spectators seeing that the Scribes and Pharisees as bad as they were present at the most of them and their Emissaries dogg'd him alwaies to relate what was done to their inquisitiue Masters Fifthly To haue applied himselfe further to these great ones and so to haue compassed his owne ends had questioned his owne excellency and stayned his heavenly proceedings with earthly devices And how could he any way be censured for opposing Church discipline seeing himselfe was circumcized his Blessed mother purified his Disciples directed to heare the Scribes and Pharisees out of Moses chayre and the Leaper sent to the Priest to shew himselfe and offer for his clensing Neither was it for want of power or courage which in the sixth place is objected that hee miraculously freed not himselfe after his apprehension and indurance seeing he told Peter who drew his sword at first to defend him though afterward he forsware him as a Coward Thinkest thou that I could not now pray to my Father Mat. 26.53 and he shall presently giue me more then twelue Legions of Angels But how then shall the Scriptures be fulfilled that thus it must be To fulfill the Scriptures then was his taske and care not to quit himselfe by miracles These scriptures had prescribed what he should doe and suffer how rise againe ascend which Articles and all the rest were iustified by such men whom the world could not suspect of forging them for politique respects nor expect to come from such breeding but admire when they should heare how it came from heauen by the visible appearance of the holy Ghost in fiery tongues vpon one of their greatest feasts not by night but almost mid-day not in private but to the publique view not of a few but most nations vnder heauen in their Metropolitane Citty Hierusalem Which cleareth the seauenth and last exception before mentioned and sheweth how against all the Divels Sophistry this heavenly wisedome will stand alwaies iustified 10. This is Iustification so full so publique so vnquestionable so heauenly of that religious wisdome we adhere vnto that faith cannot finde a surer anchor whereon to depend hope a firmer footing whereon to fasten Charity readier wings to mount her aboue all earthly machinations and worldly stratagems So that here wee may well come in with that which the Apostle cites out of the Prophet Where is the wise Where is the Scribe Where is the disputer of this world Will their wisdome Isa 33.18 1. Cor. 1.20 or scribbling or disputing iustifie their owne actions when they shall be brought to an impartiall scanning How will Esaus wisdome bee iustified that parted with his birthright for a messe of red pottage or Balaams that would hold with Balak to curse Gods people though his Asse might haue minded him that he ranne a desperate way or Gehazy's that by his cheating and lying purchased to him and his heires a lineall leprosie Amongst the manifold enormities in the Prophet Isaiah's time there be three especially hee complaines of which the Actors in them notwithstanding Cap. 29.21 held for no small peece of their wisedome and Politiques The first is to make a man an offender for a word The second to lay a snare for him that reproueth in the gate And last to turne aside the iust for a thing of naught It was growne somewhat worse if worse might be in the Prophet Ieremies dayes Cap. 5.31 A wonderfull and horrible thing saith he is committed in the land The
these protestations should be performed But what was the issue the Bryer so spread his prickles fild vp the garden that there was no accesse to him without scratching or scarse by his stopping of the passages to any of the other trees I need not adde the morall before so vnderstanding an assembly every one soone apprehends how easie it is for greatnesse to forget from whence it came which is neither from the East nor from the West nor yet from the wildernesse which comprehends North and South but perpendicularly from him that setteth vp one plucketh downe another Psal 75. A hoppe will soone start vp to overlooke the pole by which it climb'd How quickly the braine not vsed to it groweth giddy on a sudden by looking from high place What a churlish answer did Nabal giue to Davids ingenuous Messengers because hee had some pelfe about him 1. Sam. 25. and the other stood in distresse What is David and who is the sonne of Iesse And what are these little ones say our worldlings that such adoe is made about them Senselesse and forgetfull proud man these little ones belong to our Saviours little flocke they carry his Image appertaine to his Court of Wards haue his stamp vpon them therefore must not be despised where favour is expected from him that protects them Hath God made thee great to contemne that which is little Or is it wisedome to make t hem the obiect of thy disdaine who should be fauourably sheltred vnder the shadow of thy protection If all things were well in this behalfe Beloued why is there more respect giuen oftentimes to a beast rather then to our poore Christian brethren Iam. 2. or as S. Iames speaketh to gay cloathing or a whispering Sycophant rather then to a faithful admonisher High buildings had need of a firme foundation and sure buttresses Nabuchadnezzor when he vaunted he had gotten all vpon the sudden lost his wits and degenerated into a beast And wormes will tell Herod he is but a man when applauders would make him beleiue that he spake like a God All this maketh well for little ones when superiours are staued off from contemning them But is all right on the other side with these little ones who take vpon them to be such and beare the world in hand that they are so in very deed This too often is rather desired then found by the most impartiall and syncere inquisitors by reason of the bewitching hypocrisie that beares vp still in the world bids faire to be counted in the list of these litle ones These with Diogenes tread down Plato'es pride but with greater pride in a slyer way with that Abbot looke demurely on the ground till they haue gotten the keyes of the Abbey then advance as pertly as those who are most supercilious 7. Now if the case of these little ones bee so happy as our Saviour here shewes it to be and we are bound to belieue it how comes it about that most are not content with being in the happy case of these little ones but will ever bee tampering to overtop the greatest Surely there is too much of old Adam in most of his posterity For if thy lot be falne in a good ground and thou haue a goodly heritage in the station that God hath set thee what need so much casting about and farther adoe to iustle competitours aside and goe before them Every man is ready enough to censure the fore-mentioned Bryer for his overspreading prickles but who thinks on the Thistle of Lebanon that would needs haue a match betweene his sonne and the Cedar's daughter This parable is Canonicall and therefore I may propose it with the lesse offence and greater confidence it is in the 2. of Chron. the 25. and the 18. You shall haue it in the very words of the text The Thistle that was in Lebanon sent to the Cedar that was in Lebanon saying giue thy daughter to my sonne to wife and there passed by a wild beast that was in Lebanon and trode downe the Thistle Here you see the match was mar'd and so it often falls out with Hypocriticall little ones who will needs swell with the Toad to be as great as the Oxe and then burst in the midst of their foolish attempt Beloued let every one amend one and then all will be well Preferment may be religiously taken so it be not ambitiously affected or procured by synister meanes Ioseph Daniel and Nehemiah refused it not but improued it to the honour of their Advancers and the advancement of the Church state wherein they liued The greatest therefore in dignity may be little ones by their true humility Little ones by their submission to God though the greatest by commission from God And this is the eminency of goodnesse to be such little great ones or great little ones To compose and set all as it should be If the great may be brought to professe syncerity with David Lord I am not high minded I haue no proud lookes Ps 131. I doe not exercise my selfe in great matters which are too high for me I would not by any meanes despise one of thy little ones but I refraine my soule and keep it low like a child that is weaned from his mother yea my soule is as a weaned child Ps 131. In all humility and submission and singlenesse of heart the little ones on the other side should haue also by heart S. Pauls lesson I knowe how to be abased and I knowe how to abound every where in all things I am instructed both to be full and to be hungry both to abound and to suffer need For I haue learned in what estate soever I am therewith to be contented Philip. 4.12 12. Last of all let me make but one collection more from this passage and then an end of this point If Superiours are enjoyned to take heed that they despise not one of Gods little ones then a maiori ad minus and so reciprocally a minori ad maius these little ones are likewise bound to respect honour and obey in all submission and syncerity their lawfull superiours But the antecedent is our Saviours Therefore these little ones who expect salvation should make good the consequent They haue a reason to doe it heartily willingly truly by the true faith of a Christian as God helps them and affords them the protection of his holy Angels which reason is giuen here in my text now followes in order to be discussed 8 For I say vnto you that in heaven their Angels doe alwaies behold the face of my Father which is in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In points of beliefe that which is extraordinary and not heard of before is not lightly to bee receiued without good ground That the Angels in heaven had such especiall charge of litle ones here vpon earth was more then was ever plainely taught before our Saviours comming For as the
our Combats watch when wee sleepe and stirre when wee neglect least the enemy approach to hurt vs or the Sonne of wickednesse to doe vs any violence 12 In all this that hath beene spoken nothing makes for the worshipping of Angels that the Romanists so much stand for for what can bee more plaine against them then that Coloss 2. Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which hee hath not seene or that of an Angel himselfe Rev. 16.10 see thou doe it not I am thy fellow servant worship God wherevpon S. Augustine in Psal 96. if you would rightly worship the Angels you should learne of thē not to worship them I am not ignorant what put-offs there are for these and the like evidences but they intangle rather then resolue The time clapsed wil not beare the discussing of the point I forbeare only this by the way and by way of Caution let the Angel-worshippers or Votaries take heed of mistakes least in their vnwarrantable devotions insteed of an Angel of light they meet sometime with a worse commodity then a light Angel for they know who can transforme himselfe 2. Cor. 11. And it may perchance so fall out that when according to the Iesuite Albertinus rules they haue the familiarity of their guardian Angel they bee fitted with a familiar they would faine be ridde of But for vs Beloved in a surer course what an incouragement might this bee in all our exigents to emboulden vs to be resolute whatsoeuer befals vs when Elishah's servant cried out in the middest of the Aramites Alas Master what shall we doe 2. Kings 6.16 feare not saith the man of God for they that are with vs are more then they that are with them The Mountaines are full of Horses Chariots of fire to rescue Gods litle ones against all opposers If Pharaoh bee at the heeles of Israel to doe them a mischiefe the Angel which was before in a pillar of cloude and fire will come behinde And if Rabshakeh rayle on good King Hezechiah and his Master Zenacherib beleager Hierusalem the Lord hath an Angel to raise the seige Thou considerest not thine owne priviledges whosoeuer thou art who neglectest that comfort which this Doctrine may yeeld vnto thee Though thy Birth bee never so base thy state never so meane thy reputation never so slighted at the hands of wordlings thou hast Angels to attend thee if thou attend to Gods precepts the dogges shall not only licke thy sores but the Angels convey thy soule into Abrahams bosome Lord what is man that thou art so mindful of him or the Sonn of man that thou so regardest him haue we bin so serviceable vnto thee that thy chiefest servants must so attend to performe vnto vs such service Last of all what a motiue should this bee vnto vs Beloved that out perversenesse grieue and driue not from vs these vnspotted assistants For as there is ioy in heaven amongst the Angels at the conversion of a sinner so they sorrow in earth no doubt when they finde vs set on mischiefe or carelesse what may befall hereafter If Sampson loose his sacred lockes in a Delilah's lappe Iud. 16. no marvaile if the spirit of th' Almighty forsake him And when Saul will not doe as the Lord inioyneth him insteed of protecting Angels an evill spirit may haunt him O quantum debet tibi hoc verbum inferre reverentiam afferre devotionem conferre fiduciam What reverence devotion and confidence saith S. Bernard should this kind of Doctrine administer vnto vs Reverence for their presence devotion for their loue confidence for their protection For if the presence of earthly Potentates exclude all vncivill behauiour and the over-sight of Iehoiada a subiect 2. King 12. could keepe King Ioash in order how much more then should we respect these Celestiall Tutors least as smoake doth Bees and an evill savour Doues so the stench of our sinnes as S. Basil notes should make these blessed guides loath our company this the Father would dislike who is in heaven and oversees all that is done the remainder of my text which in a word I shall endeauour to dispatch 13 The supposall of Gods absence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not taking notice of our actions makes most too venturous either to act that which they should not or to neglect their duty Perversenesse might wrest my text to the fauouring of such conceipts as that my Father and being in heaven might be far enough from hauing much to doe with vs. But hee whom our Saviour termeth my Father and affirmeth to be in heaven otherwise shews to be our Father Mat. 5. Luc. 12. and your Father neither his being in heauen boundeth him from being every where My Father is vsed here and elsewhere to beat downe that surmise that he might be Iosephs sonne and rayse them to acknowledge his Godhead and the pointing to his heavenly being takes them off from sticking too much as commonly we doe to things here below It was not without cause therefore that our most learned and most Iudicious King Iames of blessed memory was so sharp against the two ring-leaders of perturbation in these our wanton times Conrade Vorstius and Iames Arminius Vorstius incroached too farre vpon libertas prophetandi liberty as hee calls it with the Anabaptist of prophecying Arminius vpon the strength of his wit was too confident vpon meditation without reading which savours too strongly of a private spirit Both slight Fathers and Schoolemen and our latter Reformers whereas God hath left their directions to be thankfully considered of vs and not to depart from them rashly to get a name What a daring Blasphemy was that of Vorstius to circumscribe Gods essence from being every where Arminius for ought I finde never went so far but in his course Gods vnsearchable prerogatiue to doe with his owne as he list his operatiue grace working all in all to say no more was little beholding to him Their reasons are for the discussing of Schooles where both sides may be fully heard in sifting of all particulars Preaching calls for application to the amendment of our liues in those things which are plainely manifested The chiefe reason why we most mis-carry in that behalfe is because our great spirits hardly condescend to become Gods little ones We thinke not as we should vpon that in our Church Liturgy sursum corda lift vp your hearts wee lift them vp vnto the Lord. We are onely to seeke him here to climbe vp by that we finde and apprehend his glory which is the complement of our happinesse Doe so many blessings descend daily vpon vs from him and should not we looke vp in thankfulnesse to the place from whence they come Is heaven the mark we ayme at and shall we cast our eyes another way Vnto thee will I lift vp mine eyes O thou that dwellest in the heauens for
Attendant that watched by him lay'd athwart his sword the little creature went over entred at a hole in a mountaine on the other side returned the same way got into the Kings mouth againe who presently awaking said he had dreamt of a treasure in that mountaine and vpon triall found it to be so indeed How true this story may be I passe not but vrge the analogie If the brooke here mentioned in the Text Beloued be too tempestious and vnpassable to thy poore and trembling soule there shall not want thy Saviours conquering sword to make thee a bridge to passe For his Incarnation is our incouragement His Resurrection our raysing His Death our Life His Ascention our triumph and entring into Gods holy mountaine in which will bee discouered inestimable treasures O thou therefore that once lifted vp hast promised to draw all men vnto thee drawe vs after thee we beseech thee that we may follow that pressing through brookes and bogges whatsoeuer befall vs in the way we may at length lift vp our heads to be crowned with thy eternall glory To whom with the Father and the blessed Spirit be all Honour Praise Power and Dominion both now and evermore AMEN DAVIDS REIOYCING FOR Christs Resurrection A SERMON PREACHED ON EASTER DAY AT St PETERS in the East in OXFORD By IOHN PRIDEAVX Rector of Exceter Colledge His MAIESTIE's Professor in Divinity in the Vniversity of OXFORD OXFORD Imprinted by LEONARD LICHFIELD Anno Salutis 1636. PSAL. 16.10.11 Wherefore my heart was glad and my glory reioyced my flesh also shall rest in hope For why Thou shalt not leaue my soule in Hell neither shalt thou suffer thy holy one to see Corruption THAT which Saint Hierome sometimes spake of Isaiah Praefat. in Isaiam that he seemeth rather to bee an Evangelist then a Prophet in regard of his cleare recording of future Events as though they had beene past already may as truly bee affirmed of the Author of this Psalme Maior est huius Scripturae authoritas quà m totius humani ingenii capacitas The authority of which saith St Augustine is of greater consequence then the wit of Man can comprehend A new writer sayes It shineth especially with three pretious stones the red Rubye of Christs passion the greene Emerald of his Resurrection Daniel Cramerus in schola Prophetica p. 158. and the vnmalleable Adamant of his Everlasting kingdome The Resurrection must bee my principall theame as fittest for this dayes solemnity The title of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greeks expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Memoriall grauen in a Pillar Nyss de Psal mor inscript Tract 1. c. 6. 15. vide Mollerum Lorinum to bee viewed considered of all men Some of the Latines by a Crowne or Garland platted of the choycest Mysteries of our salvation Others as an excellent Instrument or heauenly ditty to cheare vp the broken hearted in the day of affliction A third sort by pure gold Ore fit to be set in ouches to grace not only the Neck but the Heart of every good Christian All accord in an Excellencie but in the reason they giue there ariseth some difference so that if any man should aske of this passage as the Eunuch in the 8th of the Acts concerning that place of Isaiah Isa 53. I pray thee of whom speaketh the Prophet this of himselfe or some other man The Iewes with some Heretiques Vers 34. will answer perversly of himselfe onely that by such a wrong bias they may draw vs from the marke Divers Christians therefore both ancient moderne in detestation of such frowardnesse will so wholy apply the whole to Christ our Saviour that David shall not bee heard to speake in it or out of it for himselfe But the truest Interpretation will proue to bee that which Calvin generally vrgeth notwithstanding the virulency of his Adversaries That is is principally meant of Christ but immediatly of David as herein his type So that Dauid is here the speaker but Christ the subiect of the speech David the singer but Christ the burden of the song This S. Peter himselfe confirmeth Acts 2.25 For David saith hee speaketh concerning him And the Iesuits cannot deny it Ribera in his first praeludium to the twelue lesser Prophets handling the question concerning such predictions in generall whether all in them were to be referred to the Messias or somewhat to be litterally expounded stands stiffe against both extreames that neither all nor none are wholly to be interpreted of Christ But that some are to be simply taken as they lye Others include a farther reach and as some late Writers haue well deliuered a double accomplishing The first in the letter and scope the second of the thing in the Anti-tipe For this is the priviledge of Scripture aboue all other writings Vt vno eodemque sermone Moral l. 20. c. 1. dum narrat gestum prodat mysterium saith Gregory that as the letter is verified in the history so the history it selfe shall be a token of things to come When Ionathan told his boy that the arrowes he was sent to fetch were beyond him 1. Sam. 20. the ladde found it so indeede but there was a farther meaning in the matter that Saul was vnappeasable and David must shift for himselfe Right so in an other passage a bone of him shall not be broken the truth appeareth immediatly in the Paschall Lamb of the Iewes but principally in that Lamb of God who taketh away the sinnes of the World Ioh. 19.36 In Math. 2. v. 23. For a prophecy as Maldonate well obserueth may be said to be fulfilled in a fourefold sense Either when the thing simply commeth to passe in the same manner it was foretold As that of Isaiah behold a Virgin shall conceiue beare a sonne Math. 1.23 or when it is paralel'd with the like yee Hypocrites saith our Saviour well did Esaias Prophecy of you Mat. 15.7 That is in reprouing the dissimalation of his time he hit right vpon their manners In a Third sense the Scripture is said to be fulfilled by Abrahams beleeuing in God not when his faith began but when it was more manifested and strengthened Iames 2.23 But the most notable accomplishment of all is when at the appearing of the substance the shadow vanisheth and turned the parable or semblance into a plaine Narration So the Rock was Christ and Sarah and Hagar by an allegory the Old and New Testament In like manner Lorinus and Calvin howsoever otherwise iarring concurre with our last Translators in this Psalmes Argument That David in distrust of his owne merits and hatred of Idolatry flyeth here to God for preservation It is he that boasteth of his delight in the Saints communion his portion in the Lords inheritance his goodly heritage of the Lords allotting his blessed lot in the Lords counsell his confidence in his presence his constancie by his protection and which is the