too Et erunt Tibi They shall be for thee They shall be not one for thee and another for Aaron but Erunt Tibi They shall be both for thee They shall be both thine A third if they can finde they may lay claime to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of seizin or a Ceremony investing him with the right of them We have beside plaine words to lead their possession and those words operative Erunt Tibi That as none to make them so none to owne them being 〈◊〉 but Moses And what would we have more to shew us Cujus sunt Tubae whose the trumpetts be or whose is the right of calling Assemblies It is Moses's certainly and he by vertue of these stands seized of it To go yet further But was not all this to Moses for his time onely and as it begun in him That power to contiâ—â—e after Moses so to take end with him Was it not one of these same Privilegia Personalia quae non trahuntâ—r in exemplum A priviledge peculiar to him and so no precedent to be made of it Noâ—â—or if you looke but a little forward to the VIII Verse following there you shall see that this power which GOD heer conveyeth this Law of the silver trâ—mpets is a Law to last for ever even throughout all their generations not that gâ—neration onely And there is great reason it should be so that seeing the Vse should never cease the Power likewise should never determine Moses received it as chiefe Magistrate Being then not to determine but to continue it must descend to those that hold Mosâ—s's place I demand then what place did Moses hold Sure it is that Aaron was noâ— the High Priest annointed and fully invested in all the rights of it ever since the eighth Chapter of the last Booke Moses had in him now no other Right but that of the Chiefe Magistrate Therefore as in that Right and no other He received and held them So he was made Custos utriusque Tabulae So he is made Custos utriusque Tubae But who can tell us better then he himselfe in what right he held them He doth it in the third verse of Deuter. XXXIII reade it which way you will Erat in lishrune Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israël All come to this that though in strict proprietie of speech Moses were no King yet in this he was in rectitudine Rex or in recto Regis that is in this had as we say Ius Regale that he might and did assemble the Tribes and chiefe men of the Tribes at his pleasure Heerin he was Rex in rectitudine For this was rectitudo Regis A power Regall And so it was holden in Aegypt before Moses even in the law of Nature that without Pharao no man might lift up hand or foot in all the land of Aegypt suppose Gen. 41.44 to no publique or principall motion And so hath iâ— been holden in all Nations as a speciall Power belonging to Dominion Which maketh it seeme strange that those men which in no cause are so fervent as when they pleade that Church-men should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have Dominion do yet hold this Power which hath ever been reputed most proper to Dominion should belong to none but to them only Our Saviour CHRIST 's Vos autem non sic may I am sure be said to them heere in a truer sense Mat. 20.26 then as they commonly use to applie it The chiefe Magistrate to succeed in it To conclude then this point If Moses as in the right of Chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him over the people of GOD and they to succeed him as in his place so in this right it being by GOD himselfe setled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therefore ever after by God's expresse order from yeare to yeare every yeare on the first day of the seventh moneth were they blowen by Moses first and after by them that held his place and the Feast of the Trumpetts solemnly holden as to put them in mind of the benefit thereby comming to them so withall to keep alive and fresh still in the knowledge of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aaron's Assemblies be called with what trumpet they God himselfe hath provided for that in the X. Verse following Aaron's Assemblies how called that with no other then these There is in all the Law no order for calling an Assembly to what end or for what cause soever but this and onely this No order for making any third trumpett Vnder these two therefore all are comprized This order there God taketh that Moses shall permit Aaron's sonnes to have the use of these trumpetts Verse 10. But the use not the property Num. 31.6 They must take them from Moses as in the XXXI Chapter of this Booke Phinees doth But Erunt tibi God's owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaines in him their sounding of them deprives not him of his interest alters not the property Erunt tibi mâ—st â—till be true that right must still be preserved It may be if we communicate with flesh and bloud we may think it more convenient as some do that GOD had delivered Moses and Aaron either of them one But when we see GOD 's will by GOD'S word what it is that Moses is to have them both we will let that passe as a Revelation of flesh and bloud and think that which GOD thinketh to be most convenient Now then if the trumpets belong to Moses and that to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unlesse he call they must not assemble of their owne heads but keepe their places Briefly thus the Congregation must come when it is called and it must be called yer it come These are the two duties we owe to the two trumpets and both these have GOD 's people ever duly performed And yeâ— not so but that this Right hath been called in question yea even in Moses's owne time that we marvell not if it be so now and both these duties denied him even by those who were alive and present then when GOD gave him the trumpets But marke by whom and what became of them The first duty is to come when they be called
consuetudinem Ecclesiae Dei Such a custome we have and so 1. Cor. 11.16 the Church of GOD hath used it to take these words of CHRIST in the nature of an Edict for pacification ever at this time That whatsoever become of it all the yeare beside this time should be kept a time of peace we should seeke it and offer it seeke it of GOD and offer it each to other There hath not these sixteen hundred yeares this day passed without a Peace-offering And the Law of a Peace-offering is he that offers it must take his part of it eat of it or it doth him no good This day therefore the Church never failes but setts forth her Peace-offering the Body whose hands were heer shewed and the Side whence issued Sanguis crucis the blood that pacifieth all things in earth heaven that we Col. 1.20 in and by it may this day renew the Covenant of our peace Then can it not be but a great grief to a Christian heart to see many this day give Christ's peace the hearing and there is all heare it and then turne their backs on it every man go his way and forsake his peace insteed of seeking it shunn it and of pursuing turne away from it We have not so learned CHRIST Saint Paul hath not so taught us His Rule it is Is CHRIST our Passover offered for us as Ephe. 4.20 1. Cor. 5.7.8 now He was Epulemur itaque That is his Conclusion Let us then keep a Feast a Feast of sweet bread without any sowre levin that is of Peace without any malice So to doe and even then this day when we have the peace-offering in our hands then to remember and alwaies but then specially to ioine with Christ in His wish to put into our hearts and the hearts of all that professe His name their 's specially that are of all others most likely to effect it that CHRIST may have His wish and there may be peace through the Christian world That we may once all partake togither of one peace-offering and with one mouth and one mind glorifie GOD the Father of our LORD IESVS CHRIST A SERMON Preached before the KING'S MAIESTIE AT WHITE-HALL On the VIII of Aprill A.D. MDCX. being EASTER DAY IOB CHAP. XIX Quis mihi tribuat ut scribantur c. VER 23. Oh that my words were now written Oh that they were written even in a booke 24. And graven with an iron penne in leade or in stone for ever 25. For J am sure that my Redeemer liveth and He shall stand the last on the earth or and I shall rise againe in the last day from the earth 26. And though * Or And I shall be compassed again with my skinne after my skinne wormes destroy this body J shall see GOD in my flesh 27. Whom I my selfe shall see and mine eyes shall behold and none other for me though my reines are consumed within me Or and this hope is layed up in my bosome THIS day calleth us to say somewhat of CHRIST 's Resurrection To finde CHRIST 's Resurrection in the New Testament is no masterie Out of many places you have thence heard of it heeretofore many times and many times may heerafter out of many places â—o If it be but for varietie it will doe well not to dwell still on the New but otherwhiles to see if we can finde it in the Old It will give us good satisfaction to see IESVS CHRIST to day and yesterday the same yesterday to them to day to us Heb. 13. â— To read Resurget in IOB He shall rise as we reade Resurrexit in IOHN He is risen To see their Creed and ours differ but in tense shall rise and is risen Shall and is but the REDEEMER all one in both Much adoe is made by our Antiquaries if an old stone be digged up with any dimme letters on it In this Text I finde mention of a stone to be graven so that I shall present you this day with an Antiquitie an old stone digged up in the land of Hus as old as Iob's time and that as old as MOSE'S with a faire inscription the Characters of it yet legible to prove the faith of this Feast so ancient that it began not with the Christians the Patriarchs had it as many hundred yeares before CHRIST as we are after This Text is a monument of it And it will be never the worse welcome to us that are Gentiles that is commeth from one that is a Gentile as IOB was and not of IACOB 's line It is the stronger for that MOSES and IOB the Iew and Gentile beleeved it Psal. 90.5 MOSES put it in his ordinarie prayer the ninetieth Psalme as it were his Pater â—oster and IOB heere in his Creed Saint Hierom saith of IOB Nullum tam apertè post CHRISTVM quà m iste hîc ante CHRISTVM de Resurrectione loquitur CHRISTI suâ No man ever since CHRIST did so cleerely speake of CHRIST 's Resurrection and his owne as IOB did heere before CHRIST That his Redeemer liveth and shall rise againe Which is as much to say as Ioh. 11.25 He is the Resurrection and the life Saint Iohn could say no more It is his hope He is by it regenerate to a livelyhope Saint Peter could say no more 1. Pet. 1.3 Enters into such particulars this flesh and these eyes Saint Paul could doe no more 1. Cor. 15.53 There is not in all the Old nay there is not in all the New a more pregnant direct place There is then in this monument of antiquitie a direct prophesie or if you will a plaine Creed of the substance of this Feast of his Redeemer's rising and of his hope to rise by Him the one positivè the other illativè There is a patheticall Poëme sett before it and there is a close or farewell by way of Epiphonema after it no lesse patheticall The Summe and Division The two first verses we may well call the Parasceue or preparation to the Feast of Passeover which serve to stirre up our regard as to a Mysterie or matter of great moment worthie not onely to be written or enrolled in a booke but to be cutt in stone a monument to be made of it ad perpetuam rei memoriam Oh that c. Then followeth in the third His Redeemer and his rising his passing over from death to life I know c. and out of it in the last by way of inference his owne Et quòd ego c. set downe with words so cleere and so full of caution as in the Epistle to the Corinthians it is not fuller expressed Vpon these two there be two Acts heere sett downe 1 Scio and 2 Spero He beginnes with Scio for the truth and ends with Haec mihi spes for the comfort or vse of this knowledge Graven that it may be knowne knowne that it may be our hope His it was
there is the prophecie Now that that is propheticall in each of those is no lesse verified in the King's enimies in whom they all meet Doe but after this prophecie enquire what became of them aske but the question The King doth heere in the forepart of the verse Is Absalon safe how doth he He doth as he deserveth to doe Aske how the rest that after rose against him Chap. 20.22 1. King 1.2 within a chapter after Sheba riseth how did he Before the end of the Chapter his head came over the wall After him Adonia was up and spake even broadly Regnabo What became of him His end in blood And that which is strange with him rose Ioab 2 25. he that tooke of Sheba's head he that threw these darts and he that was the true man heer How sped he He was even drawen from the altar that 1. King 2.34 is no Saâ—ctuarie for traitors and executed by Benajia Could not take heed by Absalon's example but came to Absalon's end They all that sought that rose to pluck him downe Psal. 62.3 whom GOD had exalted they were slaine all the sort of them were all as a tottering wall or as a broken hedge which every man runns over But this judgement of GOD was in none more conspicuous then Absalon A streight charge was given by the King himselfe to have him saved It would not serve he was slaine for all that And slaine by Ioab one before that had highly favoured him and beene a speciall meanes to restore him to grace even by him was he slaine notwithstanding the King's charge and then slaine when he made full account of the victorie Chap. 18.9 For els he would have beene better horsed He was on his Mule now he never doubted the event and yet was slaine Sure GOD'S hand was in it to ridd the world of a traytor Neither was this a peculiar prophesie to King David alone The prayer is sayd The Prophesie perpetuall and the prophesie taketh hold of other as well before as since Aske of Core he rose against Moses How spedd he He went to hell quick for it Aske of Baana and Rechab that rose against their Lord Looke over the poole of Hebron there Num 16.23 2. Sâ—m 4 12. â—ith 2.23 stand their quarters on poles Aske of Bigthan and Thares what of them Fairely hanged at the Court-gate Time will not serve to enquire of all The short is all that were as Absalon came to his end Some hanged and their heart opened being yet alive So was Absalon and their bowels pluckt out to make them like Iudas Some their head strooken of so was Sheba Some quartered Act. 1â— 18. 2 Rom. 20. 2 Sam. 4.12 and their hand seete and head set up on poles that the Ravens might plucke out their eyes as Baana and Rechab that upon them might come all the punishments due to them that rise with Absalon For all the punishents of traytors as now they are in use with us may seeme to have beene collected and drawen togither from those severall examples that stand in the booke of God All to shew that a King is Alkum no rising against him Or if any rise 〈◊〉 30 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had better sit still For no sooner rise they up but our Prophet streigâ—t crieth Rise up rise up and putt on strength thou arme of the Lord rise up as in old time in the generations of the world Art not thou the same that didst smite Absalon by Ioab Esâ—i 51.9 and art not thou the same that didst smite Ioab by Benaia That setâ—est thy selfe still to bring them downe that rise up against Alkum against whom there is no rising For Kings being from God saith Gamaliel we cannot set our selves against them but we must be found even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against God Being ordâ—iâ—â—d of God saith Gamaliel-his Scholar Saint Paul to resist them is to resist the ordinancâ— of God Rom. 13.2 and as good put our selves in the face of all the ordinance in the Tower of London as withstand God's ordinance None might better say it then he it was told him from heaven when he was about such another businesse pâ—rseâ—uting Châ—ist in his Châ—â—câ— and Christ is persecuted in His chiefe members as well as His inferiour he was told plainly in so doing he did but kick against the prick His heels might ake and runne of bloud Act. 9.5 the pricke not remove but stand where it did still Therefore as heer Cushi in the Old so Saint Paul in the New falleth to prophesie Num. 16 29. they that resist shall 〈◊〉 to themselves damnation is Saint Paule's prophesie And a true prophesie even as was Moses's of Core That they should not dye the death of other men but be visited with some straâ—ge extraordinarie visitation but have their end in bloud All as Cushi prayed they might and prophesied they should And his prayer was heard his prophesie came to passe not a word or either fell to the ground Having now dealt with it as a prayer first and then as a prophecie let us now see how it suiteth with the businesse in hand And reaâ—â—eth to our tâ—mes and whither the force or vigor of these have reached to us and our times It is with God no new thing this to reward such as rise up against Kings Of that which is with him no new but old as old as David nay as Moses â—e giveth us new examples every other while to shew His eare is still open to his prayer and that His arme is stretched out to reach them still Yea I dare be bold to say there is no one of His promises hath so many Seales hanging at it by way of confirmation of it as this hath No one so many judgements upon record as it In every storie of every land there is still standing some jebit or other and their quarters hanging on it there still to put us in mind of the truth of Cushie's prophesie The Aâ—plication to the Day This very day yeeldeth us one of fresh memorie but seven yeares since wherein in our Soveraigne GOD hath given a memorable example of the hearing Cushie's prayer and the accomplishing his prediction not in one but in a couple of Absalons A couple of Absalons I may well terme them In many other points like him but namely in these two 1 Like in their rising and 2 like in their fall For that Absalon was a sonne and these but subjects it altereth not the case much Sonnes and subjects are both under one commaundement as Pater and Rex both in one name Abimilech the name of the first Kings of Canaan If under one then under one curse If they doe but speake evill Deut. 27.15 Pro 30.17 1. King 15.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 5.7 under Moses's curse in mouth Ebal if but looke upon them with a scornefull eye under
rive in sunder So either they were clustering as the manner is in mutinies to runn together on an heap and he made them shedd and sever themselves and returne to their places againe Or ye may referr it to their hearts that with these words were even smitten or cleft quite and broken of their purpose for proceeding any further in so bloudy in enterprise Their motion did not so much as enter into him his did into them â—â—red into them and as his heart smitt him so he smitt theirs smitt them and even 〈◊〉 them made them leave and let go their resolution quite and let Saul go The LXX say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he perswaded them with these words the best overcomâ—â—ng ever by words by perswasion Overcame them our Text turnes it and so Daâ—â—d had heer a victorie Nay a double victorie 1 Over himselfe one and that is a great one Great Victors have failed of it 2 Over his men another He kept them 〈◊〉 And so by these two saved the King twise And many victories he had but of 〈◊〉 all none like this this the greatest For in those other he but slew his enemies 〈◊〉 in this heer without a drop of bloud shed he saved his Prince's life And now this victorie obteined David and his men are agreed and they are satisfied not to rise but 〈…〉 and let Saul rise quietly and go his way By which some amends was made him 〈◊〉 the peece of his mantle This for David's satisfaction and for his Victorie both in 〈◊〉 For this victorie was in a sort his satisfaction and served for it And now we have sett the King safe that he may go when pleases Him would I begg a little leave to returne to David's words to his spell if I may so call it to this 〈◊〉 word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that David did not onely smite but even cleave his men's hearts 〈◊〉 what axe did he this for it is the act of an axe properly Even with these 〈◊〉 they were David's axe Shall we do this shall we so lay hands on him 〈◊〉 be God's Annointed and the edge of his axe were these two Christus Domini they did the seat all the force was in them And indeed of great force they seemed to David Chap. 26.9.11.16 2. Sam. 1.14.16 and were of great use with him came from him oft To his companies heer To Abisai a chapter after To the Amalekite the next Book after I. Chap. Twise heer Thrise to Abisai Twise to the Amalekite Seven times in all And still nothing but Christus Domini as if they had been a kind of Spell to charme any from rising to any such end And sure a marvelous energie there seemes to have been in these words David's men heer were rising these words kept them down they rose not Abisai after he was even striking they stayd his hands he strook not David himselfe he was but thinking a thought that way they smitt his heart made it to ake made him give over Now when I fall to consider what vertue these two words had in those times to hold men's feet from rising their hands from striking yea their very heart from thinking any such thought O I am forced to wonder they should not have in our times the force they then had David could not overcome some men now his men would rise do what he could feet hands and heart flie loose now these words notwithstanding They have not the power to breake men men have rather the power to breake them 2. Sam. 23.18 David's men were brave Souldiers Abisai one of his three Worthies Himself more worthy then they all Power they had to stay these so many men of armes and have not now the power to make a seely Frier hold his hands What is become of their vertue now Of the cleaving force they then had It should seem David's men were other gates men then many I will not say of our Souldiers but of our Iesuites and Friers are of late had magis subacta pectora brests of a better mold had at times been brought by David to know what GOD was what it was to be GOD 's Annointed Psal. 116.15 Chap. 26.9 how precious their bloud was in his sight how no man could lift up his hand against them and be innocent So they soon tooke an impression of this his absit so passionately so pithily withall delivered by him Men's brests are now made of a tougher metall the words meet with harder hearts in the Cloyster now then heer they did in the Camp Some men's hearts now leave not striking them till they have stricken Saul to the heart Turne David's Absit mihi à Domino into Adsit mihi à Domino facere rem hanc turne his execration into a prayer nay into many prayers rosaries and masses for GOD 's assistance to an act which his very soule abhorreth And this is the reason The words are not rebated they have not lost their edge but men have instead of hearts now flint-stones Els the words being the same the same effect would still follow if the hearts also were the same For the same effect doth still follow in all whose hearts God hath touched on whom the Spirit of God is come For where the Spirit of God is there the word of God will worke and where it workes not we may safely say there is no Spirit to worke on 1. Chro. 12.18 To trie then on whom the Spirit of God is come there comes to my mind a praegnant place it is the XII of I. Chron. full to this point and it will even bring us home to our own text againe Amasa there when the question was asked whom they would take part with he and his cried Thine are we ô David and on thy side thou sonne of Isai. And it is there in expresse termes affirmed that the Spirit of God came upon him that made him thus to crie If then the same Spirit of God be upon us that was upon him 1. Sam. 13.14 it will make us take up the same words Thine are we and on thy side ô David Thou hast a testimonie in holy Writt to have been a man according to God's own heart what was in God's heart was in thine then are we to think say and do as thou diddest and so the Spirit of God is upon us indeed Will we then be as David with him on his side If GOD'S Spirit be upon us we will now come we to our text For heer is in this our text a vive anatomie of David in each part his eye his hand his heart his mouth and all 1. His eye full of compassion to Saul his Sovereigne It was not good in his eyes to 〈…〉 any hurt good to spare him PeperciÌ„t tibi oculus meus 11. verse There 〈…〉 eye â— His hand not hable to stirr not mittere manum in Christum Domini to lay eny 〈…〉 him O ne sit