indeed all our Religion is rather Vidimus a Contemplation then Venimus a Motion or stirring to doe ought But when we do it we must be allowed leisure Ever Veniemus never Venimus Ever comming never come We love to make no very great haste To other things perhapps Not to Adorare the Place of the worship of GOD. Why should we CHRIST is no wild catt What talke you of twelve dayes And it be fortie dayes hence ye shall be sure to finde His Mother and Him She cannot be churched till then What needes such haste The truth is we conceipt Him and His Birth but slenderly and our haste is even thereafter But if we be at that point we must be out of this Venimus they like enough to leave us behind Bâ—st get us a new Christ-masse in September we are not like to comâ— to CHRIST at this Feast Enough for venimus 4. Their Enquiry Vbi est But what is Venimus without Invenimus And when they came they hit not on Him at first No more must we thinke as soone as ever we be come to finde Him strâ—ight They are faigne to come to their Vbi est We must now looke backe to that For though it stand before in the Verse here is the right place of it They saw before they came and came before they asked Asked before they found and found before they worshipped Betweene Venimus their comming and Adorare their worshipping there is the true place of Dicentes Vbi est Where first we note a double use of their Dicentes these Wise men had 1 As to manifest what they knew Natus est that He is borne so to confesse and aske what they knew not the Place Where We to have the like 2 Secondly set downe this That to finde where He is we must learne of these to aske Where He is Which we full little set our selves to do If we stumble on Him so it is But for any asking we trouble not our selves but sit still as we say and let Nature Worke And so let Grace too and so for us it shall I wote well it is said in a place of Esai He was found à non quaerentibus of some that sought Him not Esa 65.1 never asked Vbi est But it is no good holding by that place It was their good hap that so did But trust not to it it is not every bodies case that It is better advise you shall read in the Psalme Haec est generatio quaerentium Psal. 20.6 There is a Generation of them that seeke Him Of which these were And of that Generation let us be Regularly there is no Promise of Invenietis but to quaerite of Finding but to such as seek It is not safe to presume to find Him otherwise I thought there had been small use now of vbi est Yet there is Except we hold the ubiquitie That CHRIST is ubi non any where But He is not so CHRIST hath His ubi His proper Place where He is to be found And if you misse of that you misse of Him And well may we misse saith CHRIST Himselfe there are so many will take upon them to tell us Where And tells us of so many vbis Ecce hîc Mat. 24.23 Look you Heer He is Ecce illîc Nay then there In deserto in the desert Nay In penetralibus in such a privie Conventicle you shall- be sure of Him And yet He saith He Himselfe in none of them all There is then yet place for ubi est I speake not of His Naturall body but of His Mysticall That is CHRIST too How shall we then do Where shall we get this Where resolved Where these did They said it to many and oft but gat no answere till they had got togither a Convocation of Scribes and they resolved them of CHRIST's ubi For they in the East were nothing so wise or well seen as we in in the West are now growen We need call no Scribes togither and get them tell us Where Every Artisan hath a whole Synode of Scribes in his braine and can tell Where CHRIST is better then any learned man of them all Yet these were Wise men Best learne where they did And how did the Scribes resolve it them Out of Mica As before to the starr they joyne Balaam's Prophecie So now againe to His Orietur that such a one shall be borne they had putt Mica's et tu Bethlehem the Place of His Birth Still helping and giing light as it were to the Light of Heaven by a more cleer light the Light of the Sanctuarie Thus then to doe And to doe it our selves and not seeke CHRIST per alium Set others about it as Herod did these and sit still our selves For so we may hap never find Him no more then He did And now we have found Where what then It is neither in seeking nor finding 5. Their End Adorare Eum. Venimus nor Invenimus the End of all the Cause of all is in the last words Adorare Eum to Worshipp Him That is all in all And without it all our seeing comming seeking and finding is to no purpose The Scribes they could tell and did tell Where He was but were never the neerer for it For they worshipped Him not For this End to seeke Him This is acknowledged Herod in effect said as much He would know where He were faigne and if they will bring him word where he will come too and worshipp Him Ver. 1â— that he will None of that worshipp If he find Him his Worshipping will prove Worrying As did appeare by a sort of seely poore Lambes that he worryed when he could not have his will on CHRIST Thus he at His Birth And at His death the other Herod He sought Him too but it was that he and his Soldiers might make them-selves sport with Him Such seeking there is otherwhile Luc. 23.11 And such worshipping As they in the Iudgment Hall worshipped Him with Ave Rex and then gave Him a bobb blind-fold The Worlds worship of Him for the most part Ioh. 19.3 But we may be bold to say Herod was a foxe These meane as they say Luc. 13.32 To worshipp Him they come and worship Him they will Will they so Be they well advised what they promise before they know whither they shall find Him in a worshippfull taking or no For full little know they Where and and in what case they shall find Him What if in a stable layd there in a manger and the rest suitable to it in as poor and pitifull a plight as ever was any More like to be abhorred then adored of such Persons Will they be as good as their word trow Will they not step back at the sight repent themselves of their iourney and wish themselves at home againe But so find Him and so finding Him worshipp Him for all that If they will verily then Great is their Faith This the
flesh the like wrought in us by his Spirit It is a Maxime or maine ground in all the Fathers that such an accompt must be The former what CHRIST hath wrought for us Deus reputat nobis GOD accompteth to us For the latter what CHRIST hath wrought in us Reputate vos we must accompt to GOD. And that is Similiter vos that we fashion our selves like him Like him in as many points as we may but namely and expresly in these two here sett downe 1 In dying to sinne 2 In living unto GOD in these two first and then secondly in doing both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once for all 1. In dying to sinne Eph. 5.1 1. Pet. 2.21 Like him in these two 1 In His dying For He died not onely to offer a Sacrifice for us saith Saint Paul but also to leave an example to us saith Saint Peter That example are we to be like 2 In His rising For He arose not onely that we might be regenerated to a lively hope 1. Pet. 1.3 saith Saint Peter but also that we might be grafted into the similitude of His Resurrection saith Saint Paul a little before in the fifth verse of this very Chapter That Similitude are we to resemble So have we the exemplarie part of both these wherevnto we are to frame our Similiter vos He died to sinne there is our paterne Our first accompt must be Compt your selves dead to sinne And that we do when there is neither action nor affection nor any signe of life in us toward sinne no more then in a dead bodie when as men crucified which is not onely his death but the kind of his death too we neither moove hand nor stirr foot toward it both are nayled downe fast In a word to die to sinne with Saint Paul heer is to ceasse from sinne with S. Peter 1. Pet. 4.1 To ceasse from sinne I say understanding by sin not from sin altogither that is a higher perfection then this life will beare but as the Apostle expoundeth himselfe in the very next words Verse 12. Ne regnet peccatum that is from the dominion of sinne to ceasse For till we be free from death it selfe which in this life we are not we shall not be free from sinne altogither onely we may come thus farr ne regnet that sinne reigne not weare not a crown fit not in a throne hold no Parliaments within us give us no lawes in a word as in the fourth verse before that we serve it not To dye to the dominion of sinne that by the grace of GOD we may and that we must accompt for He liveth to GOD. There is our similitude of His resurrection â— In living to GOD. our second accompt must be Compt your selves living unto GOD. Now how that is he hath already told us in the fourth verse even to walke in newnesse of life To walke is to move moving is a vitall action and argueth life But it must not be any life our oâ—d will not serve it must be a new life we must not returne backe to our former course but passe over to another new conversation And in a word as before to live to GOD with Saint Paule heer is to live secundùm Deum according to GOD in the spirit with Saint Peter 1. Peter 4.6 And then live we according to Him when His will is our law His word our rule His Sonnes life our example His Spirit rather then our owne soule the guide of our actions Thus shall we be grafted into the similitude of his Resurrection Now this similitude of the resurrection calleth to my minde another similitude of the resurrection in this life too which I finde in Scripture mentioned it fitteth us well it will not be amisse to remember you of it by the way it wil make us the better willing to enter into this accompt At the time that Isaac should have been offered by his Father Isaac was not slaine Gen. 22.7 very neere it he was there was fire and there was a knife and he was appointed readie to be a Sacrifice Of which case of his the Apostle in the mention of his Father Abraham's faith Heb. 11. Abraham saith he by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.19 made full accompt if Isaac had beene slaine GOD was able to raise him from the dead And even from the dead GOD raised him and his Father received him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a certaine similitude or after a sort Marke that well Raising Isaac from imminent danger of present death is with the Apostle a kind of resurrection And if it be so and if the Holy Ghost warrant us to call that a kind of resurrection how can we but on this day the Day of the Resurrection call to minde and withall render vnto GOD our vnfeigned thankes and praise for our late resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our kind of resurrection He not long since vouchsafed us Our case was Isaac's case without doubt there was fire and in stead of a knife there was powder enough and we were designed all of us and even ready to be sacrificed even Abraham Isaac and all Certainely if Isaac's were ours was a kind of resurrection and we so to acknowledge it We were as neere as he we were not onely within the Dominion but within the Verge nay even within the very gates of death From thence hath GOD raised us and given us this yeare this similitude of the resurrection that we might this day of the Resurrection of His SONNE present him with this in the Text of rising to a new course of life And now to returne to our fashioning our selves like to Him in these As there is a death naturall and a death civill so is there a death morall both in Philosophie and in Divinitie and if a death then consequently a resurrection too Every great and notable change of our course of life whereby we are not now any longer the same men that before we were be it from worse to better or from better to worse is a morall death A morall death to that we change from and a morall resurrection to that we change to If we change to the better that is sinn's death if we alter to the worse that is sinn's resurrection when we commit sinne we die we are dead in sinne when we repent we revive againe when we repent our selves of our repenting and relapse back then sinne riseth againe from the dead and so toties quoties And even upon these two as two hinges turneth our whole life All our life is spent in one of them Now then that we be not all our life long thus off and on fast or loose â— And that once for all in docke out nettle and in nettle out docke it will behoove us once more yet to looke backe upon our similiter vos even upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semel
would be layd up well That which is sowen riseth up in the spring that which sleepeth in the morning So conceive of the change wrought in our nature that feast of first fruits by CHRIST our first fruits Neither perish neither that which is sowen though it rott nor they that sleepe though they lye as dead for the time Both that shall spring and these wake well againe Therefore as men sowe not grudgingly nor lye downe at night unwillingly no more must we seeing by vertue of this Feast we are now Dormientes not mortui now not as stones but as fruits of the earth whereof one hath an annuall the other a diurnall resurrection This for the first fruits and the change by them wrought There is a good analogie or correspondence betweene these III. The ground of our hope it cannot be denied To this question Can one man's resurrection worke upon all the rest it is a good answer Why not as well as one sheafe upon the whole harvest This Simile serves well to shew it To shew but not prove Symbolicall Divinitie is good but might we see it in the rationall too We may see it in the cause no lesse in the substance and let the ceremonie goe This I called the Ground of our hope Why saith the Apostle should this of the first fruits seeme strange to you that by one mans resurrection we should rise all seeing by one mans death we die all By one man saith he Rom. 5.12 sinne entred into the world and by sinne death to which sinne we were no parties and yet we all die because we are of the same nature whereof he the first person Death came so certainely and it is good reason life should doe so likewise To this question Can the resurrection of one a thousand sixe hundred yeares agoe be the cause of our rising it is a good answer Why not as well as the death of one five thousand sixe hundred yeares ago be the cause of our dying The ground and reason is that there is like ground and reason of both The wisest way it is if Wisedome can contrive it that a person be cured by Mithridate made of the very flesh of the viper bruised whence the poison came that so that which brought the mischiefe might minister also the remedie The most powerfull way it is if Power can effect it to make strength appeare in weakenesse and that He that overcame should by the nature which He overcame be swallowed up in victorie The best way it is if Goodnesse will admit of it that as next to Sathan man to man oweth his destruction so next to GOD man to man might be debtor of his recoverie So agreeable it is to the Power Wisedome and Goodnesse of GOD this the three Attributes of the Blessed and Glorious Trinitie And let Iustice weigh it in her ballance no iust exception can be taken to it no not by Iustice it selfe that as death came so should life too the same way at least More favour for life if it may be but in very rigour the same at the least According then to the very exact rule of Iustice both are to be alike If by man one by man the other We dwell too long in generalities Let us draw neerer to the persons themselves in whom we shall see this better In them all answer exactly word for word Adam is fallen and become the first fruits of them that die CHRIST is risen and became the first fruits of them that live for they that sleepe live Or you may if you please keepe the same terme in both thus Adam is risen as we vse to call rebellions risings He did rise against GOD by Eritis sicut Dij Gen 3.6 He had never fallen if he had not thus risen His rising was his fall We are now come to the two great Persons that are the two great Authors of the two great matters in this world life and death Not either to themselves and none els but as two Heads two Roots two first fruits either of them in reference to his companie whom they stand for And of these two hold the two great Corpâ—rations 1 Of them that die they are Adam's 2 Of them that sleepe and shall rise that is CHRIST ' s. To come then to the particular No reason in the world that Adam's transgression should draw us all downe to death onely for that we were of the same lump and that CHRIST 's righteousnesse should not be availeable to raise us up againe to life being of the same sheaves whereof He the first fruits no lesse then before of Adam Looke to the things Death and Life Weakenesse is the cause of death Raising to life commeth of Power 2. Cor. 13.4 Shall there be in Weakenesse more strength to hurt then in Power to do us good Looke to the Persons Adam and CHRIST shall Adam being but a living soule Ver. 45.47 infect us more strongly then Christ a quickning spirit can heale us againe Nay then Adam was but from the earth earthly CHRIST the LORD from heaven Shall earth doe that which heaven cannot vndoe Never it cannot be Sicut Sic As and So so runne the termes But the Apostle in Rom. 5. where he handleth this very point tells us plainly Non sicut delictum Rom. 5.15 ita donum Not as the fault so the Grace Nor as the fall so the Rising but the Grace and the Rising much more abundant It seemeth to be A pari it is not indeed It is under value Great odds between the Persons the Things the powers and the meanes of them Thus then meet it should be Let us see how it was Heer againe the very termes give us great light We are saith he restored Restoring doth alwaies presuppose an attainder going before and so the terme significant For the nature of attainder is One person maketh the fault but it taints his blood and all his posteritie The a Heb. 9.27 Apostle saith that a Statute there is All men should dye But when we go to search for it we can finde none but b Gen. 3.19 Pulvis es wherin onely Adam is mentioned and so none die but he But even by that Statute death goeth over all men even those saith Saint Paul that have not sinned after the like manner of transgression of Adam By what law By the law of Attainders The Restoring then likewise was to come and did come after the same manner as did the attainders That by the first this by the second Adam so He is called Ver. 45. Lev. 18.5 There was a Statute concerning GOD 's commaundements qui fecerit ea vivet in eis He that observed the commaundements should live by that his obedience Death should not seise on him CHRIST did observe them exactly therefore should not have beene seised on by death should not but was and that seisure of his was deathe's forfeiture The laying of the former Statute on
raised thence To Him that is hable to do that fourty sixe houres are as good as fourty sixe yeares all one Nay even fourty sixe minutes but that it was held fitt He should lye longer in His grave then so that there might be the surer certeinty of His death Otherwise yeares daies or minutes to Him are all alike The Signe is in both but to say truth in Excitabo rather then in the three daies For to the power of Excitabo Nullum tempus occurrit Why three But why three daies iust Neither more nor lesse Because elswhere He saith No other time but Iona's that should serve Him No other then Mose's time fourtie daies in His fasting No other then IONA's time three in His rising Content to keepe time with His Prophetts before him Far from the humour of some that must varie no remedie If Ionas three they must foure or three and a halfe at least If Moses fourtie they must be a day under or â—ver have a number have a tricke by themselves beyond others still Els all is nothing worth Far from them I say and to make us farr from them by His example to keepe us to that which others before us have well and orderly kept b Excitavit the doing Now to the excitavit of this Excitabo Thus He said it should be Et fuit sic and so it was He would raise it dixit And He did raise it factum est His dissolution lasted no longer then His limitation before hand set That was not post tres but in tribus not after but within the compasse of three daies And He came within His time For this is but the third day and this day by breake of day was this Temple up againe a Our duty upon these To reiâ—ice This then being the day not onely of Excitabo but of Excitavit illud of the setting it up accordingly we this day to celebrate the Encaenia or new dedicating of this Temple A dedication was ever a Feast of Ioy and that great Ioy. Every Towne had their Wake in memorie of the dedicating of their Church That we then hold it as a Feast of ioy that we be glad on it as glad nay more glad to see it up againe this day thâ—n the third day since we were sorry to see it downe in the dust To Solvite downe with it Edom's cry belongs Ieremie's Lamentation to Excitabo this dayes worke Zacharie's ioyfull shout or acclamation Gratiam Gratiae grace upon grace and ioy upon ioy Zach. 4.7 and thanks upon thankes Grace Ioy and thankes with an Emphasis for it is now illud with an Emphasis indeed For our good Rom. 3.2 By Solvite But our ioy will quickly quaile if we no good by it I aske then what is all this to us And I answere with the Apostle Multum per omnem modum 1. For first this Solvite of His is a Solvite to us a loosing us not onely from our sinns the câ—rds of our sinnes heer Prov. 5 22. Iud. 6. as Salomon calls them but the chaines the everlasting chaines of darkenesse and of hell there due to them and to us for them By excitabo 2. Then this excitabo is not to end in Him What we beleeve He did for that Temple of His Bodie naturall the same we faithfully trust He will do for another Temple the Temple of His Bodie mysticall For it is mysticall as much as for His naturall for whose sake He gave Hiâ— naturall Bodie thus to be dissolved Of which mysticall Bodie we are parts and the whole cannot be without his parts Every of us membâ—rs of this Bodie for his part Every one living stones of this spirituall Temple Dissipentur illa restaurabit denuò saith Origen scattered we may be He will gather us againe loosed He will knitt us fall downe and die He will set us togither and set us up againe After two daies He will revive us and in the third day raise us Hos. 6.2 And we shall live in His sight saith the prophet Hosea of us all And this is to us all matter of great Ioy. For to this Solvite in the end we must all come Statutum est hominibus Heb 9.27 There is an Act passed for the dissolution of these our earthly tabernacles Loosed they shal be Spirit from flesh Flesh from bone each bone from other No avoyding it All our care to be this how to come to a good excitabo b Our morall duty Good I say for excitabo we shall never need to take thought for we shall come to that whither we care for it or no. But to a good Excitabo such a one as He as CHRIST as this Temple is come to that is to a joyfull resurrection as we call it That is worth our care For in the end that wil be worth all That shall we come to if we can take order that while we be heer To make our bodies Tâ—mples before we goe hence our bodies we get them Templified as I may say procure they be framed after the similitude of a Temple this Temple in the Text For if it be Solvite Templum at the dissolution a Temple a Temple it will rise againe there is no doubt of that Our bodies as we use the matter many of us are farr from Temples rather Prostibula then Templa brothel-houses brokers shopps wine-caskes or I wote not what rather then Temples Or if Temples Temples the wrong way of Ceres Bacchus Venus or to keepe the scripture phrase of Camos Ashtaroth Baalpeor and not Domus Patris mei as this heer He speakes of But if this be the fruict of our life and we have no other but this to fill and farce our bodies to make them shrines of pride and to mainteyne them in this excesse to make a money-change of all besides Common wealth Church and all I know not well what to say to it I doubt at their rising they will rather make blockes for hell fire then be made Pillars in the Temple of GOD Apoc. 3.12 Heb. 9.11 in the holy places made without hands Otherwise if they prove to Temples heer let no man doubt then let them be loosed when or how they will He that raised this Temple so they be Temples will raise them likewise and that to the same glorious estate Himselfe was raised to A course then must be taken that while we are heer we doe Solvere Templa haec The morall solvite of them dissolve these Temples of Camos and Ashtaroth and upon the dissolution of them we raise them up very Temples to the true and living GOD That we downe with Bethaven this house or shop of vanitie as by nature they are and up with Bethel God's house as by grace they may be For a Solvite and an excitabo we are to passe heer in this life and this The morall Excitabo Apoc. 20.6 this excitabo is the first
Psal. 119.175 2. Sam. 26.21 O let my soule live O let the soule of thy servant be pretious in thy sight And now upon this Petijt as upon a ground followes streight vitam dedit And heerein first appeared the goodnesse of GOD in granting his desire in not denying his request Vitam petijt and Vitam dedit life he asked and life he had No sooner asked but obtained This was satisfying But then he stayed not there but prevented him further gave it him with advantage A long life with that he asked not Life He gave him So farr his petition so farre no 〈◊〉 but he gave him long too long was not in the petition and so a meere 〈…〉 the second kind of preventing that before we spake of Life was in the request 〈…〉 not He gave it him with long too Dies super dies Regis adijciendo addâ—ng dâ—ies to the King's dayes till it was length of daies that is a long life and a long 〈◊〉 both Psal. 61.6 Which very point of long makes that this Text will not fall in fitt with every King unlesse he have lived and reigned as long David's time that is fourtie yeares for so hâ— must yet 〈…〉 longam can be said or soong of him â— â— life 〈…〉 But yet heer he stâ—yes not nâ—ither but heapes upon him more still and goes on â—o vitâ—m in seculum seculi For to say truth what iâ— long life yea never so long if it be not Saint Hierom's lâ—ng Nihil longâ—m quod finem habet If ye speake of long that iâ—â—nely long that shall last for ever that never shall have end Our long is but a 〈…〉 which goes but by comparison of a shorter Els what is it to live 〈…〉 compasse of mans iâ—â—ermost age if he live not so in this life 〈…〉 he may live for ever The meanâ—ng is what is long life without it 〈…〉 life without it be with the true feare and worship of GOD 〈…〉 hath the promise of in saeculum saeculi without which a short life is 〈…〉 life and no life at all but an untimely death better then both 〈…〉 Heathen have hitt upon coronam posuit and vitam dedit yea and longam 〈…〉 be but laetitiae gentium these But the life for ever Mat. 19.11 that is a Non omnibus 〈…〉 among the Heathen never had it that is laetificans Davidis that the blessing 〈…〉 the transcendent blessing of all to have the end of this life the beginning 〈…〉 life that never shall have end and that by the true service of GOD in His 〈…〉 〈◊〉 this then instar omnium even worth all and the very consummatum est the 〈…〉 perfection GOD can bestow on David That God gave him 1. Chron. 13.15.28.24.25.26 Psal. 84.10 to bring back the 〈…〉 pitch a Tabernacle for it to lay up and leave a great masse of treasure for the 〈…〉 Temple himselfe devoutly to worship and to make lawes and sett orders for a 〈…〉 and seemly worship of God then he found He said himself this was the 〈…〉 day he saw in all his life that one day worth a thousand And for this his care 〈…〉 â—anctuarie came this help to him out of the Sanctuarie see the second Verse of 〈…〉 before that saved him saved him both his crown and life and that after 〈…〉 him to everlasting Tabernacles to a crown and life that shall endure for ever Luke 16.9 〈◊〉 â—uther then this we cannot go 〈◊〉 have we the particular of that was sued for and granted and of that was granted 〈…〉 sued for by the speciall priviledge of God's preventing goodnesse Himselfe 〈…〉 desire satisfied his crowne fast his life assured heer and for ever 〈◊〉 judge now whither David had good cause to reioyce or not And whither we 〈…〉 heer againe for a farewell once more over with our first triplicitie of ioy 〈…〉 to go to vitam if you will and if need be exultabit to longam 〈…〉 to be reserved for in saeculum saeculi There it is in kind So it was never 〈◊〉 There it is ô quam indeed For there is a crowne life and ioy that exceed all 〈…〉 desire and there he shall receive them and say O quà m indeed 〈◊〉 what shall we say now of all this Truly no more then must needs be said II. The Review or Application to His Maiestie 〈…〉 then the Text it selfe drawes from us Heer is a faire Major layed forth 〈…〉 A King that hath in this manner found the strength of God shew forth 〈…〉 his saving and felt the goodnesse of God in thus preveneing his desires 〈…〉 his crowne and his life Any such King may for he hath good cause Nay 〈…〉 for he is bound to be exceeding both ioyfull and glad The Holy Ghost 〈…〉 word sayes he shall so be 〈…〉 be King David He If any other He too King David's we have surveyed 〈…〉 time would give us leave Shall we now pray a Review to see if any other 〈…〉 found besides as deepe in the causes as he For if as deepe in tâ—e causes 〈…〉 in the effect If the same in virtute and the same in salute the same laetabitur 〈…〉 grant 〈◊〉 heer now choose Psal 40 9.10 whither we will refraine our lipps and keep back God's mercie 〈…〉 from the great Congregation If we would so and hold our peace the day 〈…〉 fift of August would not but would as the Psalme saith eructare verbum Psal. 19.2 〈…〉 sorth and tell us that such a King there is and who it is That if there be or 〈…〉 were a Prince upon Earth that found and felt this virtutem and salutem Dei 〈…〉 hand and help of God in saving him saving him miraculously Verily this 〈…〉 not as Nathan Tu es homo but Tu es Rex You are that King certenly 2. Sam. 12.7 〈…〉 these foure in the Text from point to point 〈…〉 saving first This day you were like to miscarrie 1. In His saving Ver. 7. Ver. 8. Ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in danger to perish to lose 〈…〉 â—nd that which to you is dearer then youâ— life your crowne by some that 〈…〉 and had contrived a Mezimma a dangerous practise and plot against them 〈…〉 on being then and there oversett with strength came this virtus Dei You 〈◊〉 bâ—ing upon the point to perish 〈◊〉 this saluâ— Dei and saved You strangely There iâ— the first verse 2. 〈…〉 16. Mat. 1â— 30 〈◊〉 your desire satiâ—fying In 〈◊〉 distresse I doubt not but You might and did lift 〈◊〉 Your soule to GOD in 〈…〉 Hosanne that of Ezekia Domine vim patior 〈◊〉 I am oppressed 〈…〉 Or that of the Apostle sinking Help Lord I perish If you 〈…〉 granted your desire He denied not your request set a Sela then But if being surprise 〈…〉 the extreme sodennesse of the assault you did not you could not doe it Thâ—n did â—e more even prevent you
is GOD 's 〈…〉 and no mâ—ns but whom GOD girdeth 〈…〉 of the words in Genesis By man shall his bloud be shedd But Gen. 9.6 that man 〈…〉 that sword hangs not at every mans girdle nor is by every hand to 〈…〉 〈…〉 one case onely where the party would and cannot stay for the Magistrate's 〈…〉 assailant comes on him so fierce and furiously that either he must use it 〈…〉 and yeild it to the rage of his enemie being a private man as himselfe 〈…〉 if he cannot otherwise keep of violence from himselfe it is lent him pro hâc 〈…〉 and the use of it made lawfull by the unwritten Law the Law of Nature 〈…〉 Yet as we speake cum moderamine inculpatae tutelae or as our Law Se 〈…〉 never but upon that occasion and in that case the sword is but a weapon 〈…〉 keep of violence And out of that case this one except not to be allowed 〈…〉 that carry the sword in their name Gladiatores we call them Fensers and 〈…〉 themselves their science the Science of defense that is Skill to use their 〈…〉 to that end For ever a Cherethite is eo ipso to be a Pelethite These two 〈…〉 their weapons to defend and save to deliver from wrong to do none 〈…〉 the sword the weapon of cruelty is to abuse the sword Every abuse is naught 〈◊〉 â—hese two Brethren non tam naturâ quà m nequitiâ not so much in nature as 〈…〉 As we know a place where many such there be no kinne at all by 〈…〉 sworne brethren they call themselves making Sacramentum pietatis 〈…〉 binding themselves by the oath of GOD to serve the Devill As 〈…〉 whose feet are swift to shedd bloud So the Patriarch implies thus much Esa. 59.7 〈…〉 his sonnes these two were by nature of a revengefull of a bloudy disposition 〈…〉 were so were their weapons For who will blame the sword or lay any 〈…〉 weapon's charge The weapon is as the man is as he will use or abuse it 〈…〉 not violent if he be not so that weares it But these were so and so the 〈…〉 men and not in the weapons Brethren of bloud they were and not so but 〈…〉 bloud And so passe we from this point 〈…〉 ghesse at their dispositions not so much by their weapons 1 In counsell as by their 〈◊〉 consilium eorum He tells of a Counsell taken about it where they met and 〈◊〉 to the other their swords should do violence their sister was wronged they 〈…〉 revenged and no revenge serve them but death and destruction death of 〈…〉 destruction of the towne yea of the very walls of it It was a plot or 〈…〉 a very match made between them And wâ—at was their counsell In dolo deceitfully contrived Marry they would 〈…〉 to Sichem and all should be well if they would be circumcised Whereas 〈◊〉 â—urpose was when they were sorest of their circumcising when the wound was at 〈…〉 they could not stirr then to sett upon them and make a massacre of 〈…〉 〈◊〉 Iacob cannot contein himselfe but burst out from such Matches GOD keep 〈…〉 very first at the doing Iacob misliked it Misliked it then and ever after 〈…〉 now at his death he cries Ne veniat Never let my soule come among them or 〈…〉 with them â—â—oubled him much at the time it was done He saw he lost his reputation by it 〈…〉 is the holy Patriarch Heer be Impes of his breeding and bringing up 〈…〉 made him even stink you will beare with it Chap. 34.30 it is the Holy Ghost's word 〈…〉 Nations round about 〈◊〉 they put him in feare and hazard of his owne and all their lives Very like 〈…〉 would all have been over-runn by the bordering people but that GOD 〈…〉 innocencie even for his sake sent His feare into the hearts of the Nations 〈…〉 that they pursued them not to death with the like crueltie These were 〈…〉 present but heer now so many yeares after he takes it on his death 〈…〉 party nor privy to it Never was he to that nor ever would be to any 〈…〉 see by his so deeply detesting it and protesting against it For it is as if 〈…〉 say I heer declare openly hefore GOD and the World it went against my 〈…〉 this counsell of theirs I had no hand in it neither art nor part as they say 〈◊〉 had nor ever meant to haâ—e But was and ever wil be innocent from all that 〈◊〉 to it violence counsell 〈…〉 or ever let â—ny soule come among such And why not come in any such câ—â—â—sell For where two or three are at counsell about any such matter Inter 〈…〉 Diabolus eâ—t tertius where two are consulting of any treachery Luke 22. â— the Devill i◠〈◊〉 third Misit Satanas in cor was in Iuda's is the rule of all 〈…〉 the first motion is ever from him He the prime Counselor of the 〈◊〉 And blame not Iacob if he would not be one of or one at any counsell of hi◠〈…〉 hiâ— soule at the end of any such treaty Thiâ— on â—heir parts makes it the more heynous that they did it not of any sodein paâ—sion 〈◊〉 â—onsultò in cold bloud slept upon it rose upon it were in it three 〈◊〉 Did â—ll advisedly of malice pretensed mett about it tooke counsell how to 〈◊〉 it Psal 1.1 Iacob's twofold abhorring of it 1 Noâ— veâ—iat â—nima in consitilâ— 2 Non sit gloria in 〈◊〉 â—orum the â—oâ—nsell of the ungodly Putt off the execution till after three dayes On Iacob'â— part two things he speaks of 1 That neither his soule should ever come in such counsell So it is a soule-matter a counsell and an act which brings with it the hazard of the soule 2 Nor his glorie or reputation so that it is a thing which toucheth one's honour and reputation neer a blemish to the glorie of a man As pollutes his soule so taints his bloud is the losse of both To save both these he doth we see and we must disavow all such counsell and Counsellers All are bound under the same paine to make the same protestation to say the same Ne veniat anima mea all that are of the Israël of GOD Let never my soule come into any such counsell lett never any such counsell come into my soule Marke those two words 1 his soule and 2 his glorie the two things of highest regard with all 1 What shall become of our soules 2 What Name we shall leave behind us All to think that in such companie they do but cast away their soules they do but lose the honour of their name for ever And yet a farther matter there is For marke these two words Counsell and Assembly Sod and Kahal for by them two severall partakings he seemes to sett out 1 One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their secret privy meetings that is Sod 1 The other is Kahal which is any publique meeting or assembly of