turne into a serpent and sting them Yea if need so require sting them to death by the power secular For Nachah is leading and the sound remaining Nacah is smiting and a necessarie use of both The one for thy people like sheepe who will be led the other for the strange children like goates who will not stirre a foot further then they be forced And this is the iâ—terest But now againe when they be brought thus farre to be like sheepe they are but liâ—â— sheepe though that is a wâ—ake and unwise cattell farre unable to guide themsâ—lâ—es Which sheweth them their need of good government and though they be the pâ—oâ—le of GOD yet that Moses and Aaron be not superfluous For a feeble poore beaâ—t we all know a sheepe is of little or no strength for resistance in the wâ—rld and therefore in danger to be preyed on by every Woolfe And as of liâ—tle strenâ—â—â— so of little reach None so easily straieth of it selfe None is so easily lâ—d awrie by others 〈…〉 2â— 2â— Everie strange whistle maketh the sheepe Everie Ecce hîc mâ—keth the pâ—oâ—le cast up their heads as if some great matter were in hand These two dâ—fâ—cts do mainly enforce the necessitie of a Leader For they that want sight as blind-men and they that want strength as little children stirre not without great perill except they have one to lead them And both these wants are in sheepâ— and in the people too If then they be sicut Oves like sheepe What is both their wisedome Sure to be in the uniâ—ie of a flocke and what is their strâ—ngth Truly to be under the conduct of â— Shâ—pheard In these two is their safetie For if either they single themselves and stâ—aâ— from the folâ— or if they be a fold and yet want a shepheard none more miseâ—aâ—â—e thâ—n they And indeed in the HOLY GHOST 's phrase it is the ordinarie nâ—te â—f a private mans miserie 〈…〉 to be Tanquam ovis erratica as a stray sheepe frâ—m the 〈◊〉 〈◊〉 9 36. and of the miserie of every Estate politique to be Tanquam grex abâ—â—ue Paâ—â—oâ—e as a fâ—ocke without a Shepheard Therefore guiding they need both the 〈…〉 uâ—itie Bandâ— to reduce them from straying 〈◊〉 1â— 7 and the staffe of order Beautie to leaâ— them so reduced And would GOD they would see their owne feeblenessâ— anâ— shallownesse and learne to acknowledge the absolute necessitie of this benefit 〈…〉 Oves Ducti sumuâ— sicut Oves in all dutie recâ—iving it in all humility praying for the continuance of it that GOD breake not the fold and smite not the Shepheard for the flockes unthaâ—kfâ—lnesse By the hands of Moses and Aaron This part of the verse that is behind The fourth Part. Per manus MOSIS AARONIS and conteineth the Meanes by whom GOD conveigheth this benefit to His people had had no use but might well have been left out and the verse ended at populum tuum if Author alienae potentiae perdit suam had been GOD 's rule For He needed no meanes but immediatly from Himselfe sine manibus could have conveighed it without any hands save those that made us that is His almighty power but without any arme or hand of flesh without Moses or Aaron without men or Angells He was hable Himselfe to have ledd us And a principio fuit sic For a time He did so Of Himselfe immediately and of His owne absolute sovereigntie held He court in the beginning and proceeded against Adam Eve Cain the old world and there was none joyned in commission with Him He onely was our King of old saith the Psalmist and for a space the justice that was done on earth He did it Himselfe Psal. 74 12. And as He held court before all so will He also hold one after all Veniet Veniet qui malè judicata rejudicabit dies There will come a day there is a day comming wherein all evill judged eases shal be judged over againe To which all appeales lye even from the daies of affliction in this world as sometimes they be to the day of judgement in the world to come This estate of guiding being wholy invested in Him there being but one GOD and one Guide He would not keepe it unto Himselfe alone as He might but it pleased Him to send Moses His servant and Aaron whom He had chosen Psal. 105.26 to associate them to Himselfe in the Commission of leading and to make hominem homini Deum One man a Guide and God to another And those whom He thus honoreth 1 First the Prophet calleth God's hands Per manum by whom He leadeth us 2 and secondly telleth us who they be MOSES and AARON God's hands they be For that by them He reacheth unto us Duxisti and in it Religion and counseile and justice and victorie and whatsoever els is good He sendeth His word to Moses first and by him as it were Psal. 103.7 through his hand His statutes and ordinances unto all Israël And not good things only but if they so deserve sometimes evill also For as if they be vertuous such as Moses and Aaron they be the good hand of God for our benefit such as was upon Ezra so if they be evill such as Balaac and Balaam they be the heavie hand of GOD for our chastisement such as was upon Iob. But the hand of GOD they be both And a certaine resemblance there is betweene this government and the hand For as we see the hand it selfe parted into diverse fingers and those againe into sundry joints for the more convenient and speedy service thereof so is the estate of government for ease and expedition branched into the middle Offices and they againe as fingers into others under them But the very meanest of them all is a joint of some finger of this hand of GOD. Nazianzen speaking of Rulers as of the Images of GOD compareth the highest to pictures drawne cleane through even to the feet the middle sort to halfe pictures drawn but to the girdle the meanest to the lesser sort of pictures drawn but to the necke or shoulders But all in some degree carie the Image of GOD. Out of which terme of the hands of GOD the people first are taught their dutie so to esteeme of them as of GOD 's owne hands That as GOD ruleth them by the hands of Moses and Aaron that is by their ministerie so Moses and Aaron rule them by the hands of God that is by His authoritie It is His name they weare it is His seate they sitt in it is the rod of God that is in Mose's and Aaron's hands If we fall downe before them it is He that is honored if we rise up against them it is He that is injuried and that Peccavi in coelum in te must be our confession Luc. 15.27 against heaven and them but first against heaven and God himselfe when we commit any
His and we I trust are His and more and more His He daily make us this verse is for us that is safe and quiet conduct Thou diddest lead thy c. The Summe In which verse there is mention of three persons 1. GOD. 2 GOD 's hand 3. GOD 's people 4. And of a blessing or benefit issuing from the first that is GOD conveighed by the second that is GOD 's hands Moses and Aaron and received by the third that is GOD 's people And it is the benefit of good guiding or government This is the summe of the verse The Division As for order I will seeke no other then as the HOLY GHOST hath marshalled the words in the text it selfe Which of it selfe is right exact every word in the body of it conteining matter worth the pausing on First in the formost word Tu GOD who vouchsafed this benefit And secondly in Duxisti The benefit it selfe of guiding from Him derived And thirdly derived to His people the parties that receive it And fourthly derived to His people by His hands which hands are Moses and Aaron the meanes that conveigh it I. Thou leadest thy people c. The firâ—t paâ—â— Thou TO beginn with GOD who beginneth the verse by whom and to whom we lead and are ledd and in whom all right leading both beginneth and endeth It is Thou saith the Psalmist that leadest thy people and in the next Psalme it is He thaâ— carried His peâ—ple in the wildernesse like a flocke who is that He or this Thou It is GOD saith the Prophet in the sixteenth verse That is whosoever be the hâ—nds GOD is the person He is the Tu. Whose 〈◊〉 soever we heare whose hands soever we feele whose countenance soever we behold we mâ—st yet looke up higher and see GOD in every Government To Him we must make our Apoâ—â—rophe and say Thou leaddest c. For He it is that leadeth properâ—y and in strict proprietie of speech Moses and Aaron lead not but GOD by the handâ— of Mâ—ses and Aaron And that thus it is that GOD is the person that leadeth and all other but hands under Him and unto Him the Prophet gâ—veth us in this same voâ—se matter of three markes of difference betweene Him and them The first is in Duxisti Thou diddest lead saith the Prophet diddest and doest lead diddest then and doest still But Thou diddest lead by Moses and Aaron so doest Thou not now The hands are changed Then Moses and Aaron after Iosue and Eleazar after Othoniel and Phineës after others Sed Tu idem es But Thou art the same still and thy yeares shall not faile As if he should say Psal 102.27 Their yeares indeed faile and come to an end within so many yeares they were not so ledd and within so many more they shall not be But GOD hath a prerogative that He is Rex a Saeculo and Rex in Saeculum Psal. 74.12.146.10 was our King of old and shal be our King for ever and ever The second is in populum tuum Thy people another limitation For this people are in the 15. verse before said to be the sonnes of Iacob and Ioseph so farr stretcheth Mose's line and no further But Tu duxisti GOD 's line ivit in omnem terram Psal. 19.4 goeth over all nations even to the uttermost parts of the world GOD 's leading hath no marches This people and all people are His and He by speciall prerogative is Rex universae terrae King not of one people or of one countrie or climate Psal 47 7. but of all the people of the whole earth The third is Permanus By the hands For as He guideth the people by the hands so He guideth the hands themselves by whom He guideth Ruleth by them and ruleth them ruleth by their hands and ruleth in their hearts Is both the shepheard of Israël leading them like sheep Psal. 80.1 and further leadeth Ioseph also their leader tanquam ovem like a sheep That is they be Reges gentium kings of the nations but He is Rex Regum King over Kings themselves 1. Tim 6.15 Moses and they with him be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 13 24. Heb. 1â— 3 Guides as Saint Paul calleth them but IESVS CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arch-guide Aaron and his familie be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheards as Saint Peter termeth them but IESVS CHRIST is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high and sovereigne Shepheard over all 1 Pet. 5.4 Why then Dicite in Gentibus Psal. 69 10· Tell it out among the Nations saith the Prophet that GOD is King that He is the Tu the Leader the perpetuall the universall principall Leader of His people From which plaine note that the LORD is Ruler the Psalmist himselfe draweth a double use conteining matter both of comfort and feare 1. Of Comfort in the 97. psalme Dominus regnavit exultet terra Psal. 97.91 The LORD is Ruler or Leader let the earth rejoice 2. Of feare in the 99. psalme Dominus regnavit contremiscat populus Psal 99 1. The LORD is Ruler or Leader let the people tremble First from GOD'S ruling matter of joy For if we wil be ruled by Him He will appoint over us a Ruler according to His owne heart 1. Sam. 13 1â— Psal. 21.4 Psal 132 18. Psal. 89 29. He will prevent her with the blessings of goodnesse He will deliver the power of Siâ—ara into her hands He will cloth her enimies with shame and make her crowne flourish on her head and set the dayes of her life as the dayes of heaven Secondly matter of feare too The Lord is Ruler let the people tremble For if they fall to be un-ruly He can vindemiare spiritum principum Psal. 99.1 Psal 76.13 as easily gather to Him the breath of a Prince as we can slipp of a cluster from the vine He can send them a Rehoboam without wisedome or a Ieroboam without religion or Asshur a stranger to be their King or which is worst of all Nullum Regem Hos 1â— 3 a dis-ordered Anarchie quia non timuimus Iehoâ—ah Therefore exultantes trementes in joy and trembling let us acknowledge GOD and His supreme leading that our parts may be long in DOMINVS regnavit exultet terra The LORD doth lead us let the Land rejoice Yet one point more out of this Tu. By comparing it with the verses before on which it dependeth that as it is the Person and Power of GOD that is chiefe in every Rule So not every power but even that very power of His whereby He worketh wonders For the Prophet in the foureteenth verse having said of GOD Verse 14.18.19 Thou art the GOD that doest wonders and so particularizing thou thunderest from heaven Thou shakest the earth Thou dividest the Sea at last commeth to this Thou Thou leaddest the people Very strange it is that He should sort the
contempt against Moses or Aaron 1. And the Rulers have their lesson too First That if they be God's hands then His Spirit is to open and shut them stretch them out and draw them in wholy to guide and governe them as the hand of man is guided and governed by the spirit that is in man Heavenly and divine had those hands need be which are to be the hands and to worke the worke of God 2. Againe they be not only hands but Manus per quam that is hands in actu Not to be wrapped up in soft furr but by which an actuall dutie of leading is to be performed Mose's owne hand in the fourth of Exodus when he had lodged it in his warme bosome Exod. 4.6 became leprous but being stretched out recovered againe Hands in actu then they must be not loosely hanging downe or folded together in idlenesse but stretched out not onely to point others but themselves to be formost in th' execution of every good worke 3. Thirdly Manus per quam ducuntur That is as not the leprous hand of Moses 1. Reg. 13.4 so neither the withered hand of Ieroboam stretching it selfe out against God by mis-leading His people and making them to sinne Leading backe againe into Aegypt a thing expresly forbidden either to the oppression and bondage of Aegypt Deut. 17.16 or to the ignorance and false worship of Aegypt from whence Moses had ledd them For as they be not entire bodies of themselves but hands and that not their owne but God's so the People they ledd are not their owne but His and by Him and to Him to be ledd and directed So much for God's hands Moses Aaron This Honorable title of the hand of God is heere given to two parties Moses and Aaron in regard of two distinct duties performed by them Ye heard how we said before The people of God were like sheepe in respect of a double want 1 want of strength by meanes of their feeblenâ—sse 2 and want of skill by meanes of their simplenesse For this double want heere commeth a double supplie from the hand 1 of strength and 2 of cunning For both these are in the hand 1. It is of all members the chiefe in might as appeareth by the diversitie of vses and services Psal. 20.6 it is put to In Potentatibus dexterae saith the Prophet 2. And secondly it is also the part of greatest cunning as appeareth by the varietâ— of the works which it yeeldeth by the pen the pencill the needle and instruments of musique Psal. 78.72 Psal. 137.5 In intellectu manuum saith the Psalmist in the end of the next Psalme and let my right hand forget her cunning This hand of God then by his strength affordeth protâ—ction to the feeblenesse of the fâ—ock and againe by his skill affordeth direction to the simplenesse of the flocke And these are the two substantiall parts of all leading These twaine as two armes did God appoint in the wildernesse to lead His people by Afterward over these twaine did He yet set another even the power and authority Regall 1. Sam. 15.17 in place of the Head as himselfe termeth it and to it as supreme vnited the regiment of both The consideration of which Power I medâ—le not with as being not within the compasse of this versâ— but oâ—ely witâ— the hands or regiments Ecclesiasticall and Civill Which as the tâ—o Châ—â—ubimâ— did the Arke over-spread and preserve every estate 2. Chron 19.6 One saith Iehosaâ—hat dispensing Res Iehovae the Lord's businesse the other dealing in Negotio regis the â—â—faiâ—es of Estate One saith David intenâ—ing the worship of the Tribes 2. Chron. 19.11 Psâ—l 1 22.4.5 the otâ—er 〈◊〉 tâ—rones for iustice One saith Paul being for us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things perteiniâ—g to God the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.17 1. Cor. 6.3 matters of this present life The one Pro aris the other Pâ—o focis as the very Heathen acknowledge 1. These two are the hands necessarie to the bodie and necessarie each to other First they be both hands and the hands we know are payres Not Moses the hand and Aaron the foot but either and each the hand And as they be a paire of hands so be they also a payre of brethren Not Moses de primis and Aaron de novissimis populi Esay 22. Not Mosâ—â— the Head and Aaron the tayle Not Moses a Quis as Saint Hierome speaketh out of the twenty two of Esay and Aaron a quasi quis but both of one parentage both one mans children 2. Secondly being both hands neither of them is superfluous no more to be spared then may the hands but both are absolutely necessarie and a maymed and lame estate it is where either is wanting The Estate of Israel in the seventeenth of the Iudges without a Civill Governor prooved a very masse of confusion The very same Estate in the second of Chron. Chap. XV. Iudg. 17.6 2. Chron. 15.3 Sine sacerdote docente no lesse out of frame Miserable first if they lacke Iosua and be as sheepe wanting that Shepheard And miserable againe if they lacke IESVS Num. 27.17 Matt. 9.36 and be as sheepe wanting that Shepheard Moses is needfull in the want of water to strike the rocke for us and to procure us supplie of bodily releeâ—e Exod. 17.6 Aaron is no lesse For he in like manner reacheth to every one food of another kinde which we may worse be without even the bread of life and water out of the spirituall Rocke Ioh. 6.48.51 1 Cor. 10.4 Exod 17 8. Ephes. 6 1â— which is CHRISâ— IESVS Moses we need to see our forces ledd against Amaleck for safegard of that little we hold heere in this life and Aaron no lesse to preserve our free-hold in the everlasting life For the great and mightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legions of our sinnes the very forces of the Prince of darknesse are ouerthrowne by the spirituall weapons of Aaron's warfare Moses may not be spared from sitting and deciding the causes which are brought before him No more may Aaron whose Vrim giveth answer in doubts no lesse important and who not onely with his Vrim and Thummim giâ—eth counseile but by his incense and sacrifice obteineth good successe for all our counseiles In a word If Moses rodd be requisite to sting and devoure the wicked Aaron's is also to revive the good and to make tâ—em to fructifie If Mose's hand want with the sword to make us a way Aaron's hand wants too with the key to give us an entrance And thus much will I say for Aaron for the Divell hath now left to dispute about Mose's bodie and bendeth all against him that the very first note of difference in all the Bible to know God 's people by is that as Cain and his race begoon at the City-waâ—ls first and let Religion as it might come after
any it skilled not what Gen 4.26 So the posterity of Seth the people of GOD begoon at the Church Et coeptum est invocari at the worship of GOD and His Tabernacle as the point of principall necessitie in their accompt and as CHRIST reckoned it Vnum necessarium And truly if we be not Populus a people Luk. 10.42 but Populus Tuus GOD 's people we will so esteeme it too For as for iâ—stice and law and execution of them both Taliter fecit omni populo it is everie where to be had Psal. 76.1 even among the verie Heathen and Turkes themselves So is not GOD 's truth anâ— Religion and the way of righteousnesse No Natus in Iudaea Deus saith the Prophet in the last Psalme that is onely to be had in the Church and Non talitâ—r fâ—cit omni populo he hath not dealt so with every people â—very people have not knowledge of His lawes So that if the Governor be not meerely Pastor agrestiâ— a rurall shepheard such as are in the fields and the people of GOD in his eyes no better then Pecora campi so that if he keepe them one from goring another with their hornes and one from eating up the others locke of hey all is well and no more to be cared for of Gaâ—lio But that he be like the great Shepheard the good Shepheaâ—d the â—rince of Shepheards 1. Pet. 2.25 who was Pastor animarum as Saint Peter calleth him a Shepheard of soules to see also that they be in good plight that they be ledd in the way of truth It will easily be yielded to that per manum Mosis is no full point but needeth and Aaron to be ioyned to it Exod 4.14 Moses himselfe saw this and therefore in the fourth of Exodus when he had diverse times shifted of this sole leading while GOD stood still upon Ecce mittam te At last when GOD came further and saiâ— Ecce Aaron frater tuus mittam eum tecum that conteâ—ted him and â—hen he vndertooke it as knowing these were like hands maimed the one without the other but that Moses and Aaron make a compleat Government 3. And what should I say more They be hands and the bodie needeth them both They be hands and they neâ—d each other Moses needeth Aaron For Moses hands are heavy and need a stay and Aaron it is that keepeth them steddy by continuall putting the people in remembrance that they be subject to principalities by winning that at their hands by his continuall dropping his word upon them which Moses for the hardnesse of their hearts is faine to yeeld to By strengthening mainely Mose's Debita legalia duties of Parliament and common law by his Debita moralia duties of conscience and Divinitie And whatsoever action Moses doth imprison Aaron imprisoneth all the thoughts any waies accessarie to the action Which thoughts if they may runne at libertie the action will surely be bayled or make an escape and not be long kept in durance And so many waies doth Aaron support and make both more easie and more steadie the hands of Moses And Moses for his part is not behind but a most jealous preserver of Aaron's honour and right every where Every where mild save in Aaron's quarrell and with those only that murmured against Aaron and said he tooke too much upon him Take but his prayer for all because I would end his prayer made for Aaron by name in the 33. Deut. and these three points in it Deut. 33.11 Blesse O Lord his substance therfore he would never have heard Vt quid perditio haec that all is lost that is spent on Aaron's head Then Accept the worke of his hands therefore he would never easily have excepted to or with a hard construction skanned all the doings of Aaron Last of all Smite through the loynes of them that rise up against him therefore he would never have strengthened the hand of his evill willers 1. Sam. 22.18 or said with Saul to Doëg Turne thou and fall upon the Priests To conclude Moses and Aaron both have enemies as Aaron hath Coreh and Dathan 2. Tim. 3.8 that repine at him so hath Moses too Iannes and Iambres that would withstand him And he that at one time disputes about the bodie of Aaron may also hereafter for he hath done it heretofore dispute about the bodie of Moses Iude 9. It is good therefore they be respective each to other Aaron helpe Moses in his lott and Moses Aaron in his that they stand in the gap one for another that so their unitie may be hand in hand as the unity of brethren strong and hard to breake as the barres of a palace The LORD by whose Almighty power all governments do stand those especially wherein the people are led in the way of his Sanctuarie as he hath graciously begun to lead us in that way so leave us not till we have finished our course with joy Knitt the hearts of Moses and Aaron that they may joine lovingly Teach their hands and fingers of their hands that they lead skilfully Touch the hearts of the people that they may be led willingly that by meanes of this happy conduct surely without error and safely without danger we may lead and be lâ—dd forward till we come to the fruition of his promise the expectation of our blessed hope even the eternall joies of his coelestiall Kingdome through IESVS CHRIST our LORD To Whom c. A SERMON Preached before QVEENE ELIZABETH AT SAINT IAME'S on Wednesday being the XXX of March A. D. MDXCIII MARKE CHAP. XIV VER IV. V.VI Erant autem quidam indignè ferentes intra semet-ipsos dicentes Vt quid perditio ista unguenti facta est c. Therefore some disdeigned among themselves and said To what end is this wast of ointment For it might have beene sold for more then three hundred pence and been given to the poore And they grudged against her But IESVS said Let her alone why trouble ye her She hath wrought a good worke on Me. THIS action of wast which by some is brought and by CHRIST our SAVIOVâ— traversed was against a woman saith Saint MARKE thâ— verse before which woman as Saint IOHN hath it Chap. XI Ver. 2. was MARIE MAGDALEN now a glorious Saâ—nt in heaven sometime a greevous sinner vpon earth Saint AVGVSTINE noteth Of all those that sought to CHRIST She was the onely sinner that for sinne onely and for no bodily griefe or maladie at all sued and sought to Him Of whom being received to grace and obteining a quietus est for her many sinnes a benefit in-estimable Et quod nem◠〈◊〉 nisi acceperit which they onely know and none but they that haue received it as Luk. 7.47 much was forgiven her so much she loved And seeking by all meanes to expresse her multam dilectionem propter multam remissionem as CHRIST saith Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing
like daunger when the Angells caught him and by strong hand plucked him out of Sodom One delivered from the water the other from the fire And it may truly be sayd in asmuch as all Gods promises as well touching temporall as eternall deliverances 1. Cor. 1.20 and as well corporall as spirituall be in Christ yea and Amen Yea in the giving forth Amen in the performing that even our temporall delivery from the daungers that daily compasse us about even from this last so great and so fearefull as the like was never imagined before all have their ground from this Great apprehension are fruits of this Seede heere this blessed Seede for whose sake and for whose truthes sake that we though unworthily professe we were by Him caught hold of and so plucked out of it Rom. 9.29 And but for which Seed facti essemus sicut Sodoma We had been even as Sodome and perished in the fire and the powder there layed had even blowen us up all Heb. 8.9 And may not I add to this apprehendit ut liberaret the other in the 8. Chapter following apprehendit ut manu duceret to this of taking us by the hand to deliver us that of taking us by the hand to guide us and so out of one word present Him to you not only as our Deliverer but as our Guide too Our Deliverer to ridd us from him that hath power of death Our Guide to Him that hath power of life To leade us even by the way of truth to the path of life by the stations of well doing to the mansions in His Fathers house Ioh. 14.2 Ioh. 14.3 Seeing He hath signified it is His pleasure not to let goe our hands but to hold us still till He have brought us that where He is we may also be This also is incident to apprehendit but because it is out of the compasse of the text I touch it only and passe it The reasons of this apprehendit And can we now passe by this but we must aske the question that Saint Iohn Baptists Mother sometime asked on the like occasion * Luk. 1.43 Vnde mihi hoc saith she Vnde nobis hoc may we say Not quòd mater Domini but quòd Dominus ipse venit ad nos Whence commeth this unto us that the Lord himselfe thus came unto us and tooke us letting the Angells go Angells are better then the best of vs and reason would ever the better should be taken how then were we taken that were not the better Sure not without good ground say the Fathers who haue adventured to search out the Theologie of this point such reasons as might serve for inducements to Him that is pronus ad miserendum naturally enclined to pitie why upon us He would rather have compassion And diverse such I find I will touch onely one or two of them First Mans case was more to be pitied then theirs because man was tempted by another had a tempter The Angells had none None tempted them None but themselves Et levius est alienâ mente peccâsse quam propriâ saith Augustine The offense is the lesse if it grow from another then if it breed in ourselves And the lesse the offense the more pardonable Againe of the Angells when some fell other some stood and so they all did not perish But in the first man all men fell and so euery mothers child had died and no flesh been saved For all were in Adam and so in and with Aadam all had come to nought Then commeth the Psalmists question Nunquid in vanum c. Psal. 87.47 What hast thou made all men for nought That cannot be So great wisedome cannot do so great a worke in vaine But in vaine it had been if God had not shewed mercie And therefore was Mans case rather of the twaine matter of commiseration This is Leo. And thus have they traveiled and these have they found why He did apprehend us rather then them It may be not amisse But we will content our selves for our vnde nobis hoc whence commeth this to us with the answer of the Scriptures Whence Luk. 1.78 Esa. 9.7 but from the tender mercies of our God wherby this day hath visited us Zelus Domini saith Esay The zeale of the Lord of Hosts shall bring it to passe Propter nimiam charitatem saith the Apostle Eph. 2.4 Ioh. 3.16 Luk. 10.21 Sic Deus dilexit saith He He himselfe And we taught by him say Even so Lord for so it was thy good pleasure thus to do All this while are we about taking the Seed the Seed in generall But now III. The Choise Why Abrahams Seed why Abrahams seed Since it is Angells in the first part why not Men in the second but Seed Or if Seed to expresse our nature why not the Seed of the woman but the Seed of Abraham It may be thought because he wrote to the Hebrews he rather used this terme of Abrahams seed because so they were and so loved to be stiled and he would please them But I find the ancient Fathers go further and out of it raise matter both of comfort and of direction and that for us too 1. Of comfort first with reference to our Saviour who taking on Him Abrahams seed 1. For our comfort must withall take on Him the signature of Abrahams Seed and be as he was circumcised There is a great matter dependeth even on that For being circumcised He became a debtor Gal. 5.3 to keepe the whole Law of God which bond we had broken and forfeited and incurred the curse annexed and were ready to be apprehended and committed for it That so He keeping the Law might recover backe the chirographum contra nos Col. 2.14 the hand-writing that was against us and so set us free of the debt This Bond did not relate to the Seed of the woman it pertained properly to the seed of Abraham therefore that terme fitted us better Without faile two distinct benefits they are 1 Factus homo and 2 Factus sub lege and so doth Saint Paul recount them Made man that is the Seed of the woman and Gal 4.4 made under the Law that is the Seed of Abraham To little purpose He should have taken the one if He had not also undertaken the other and as the Seed of Abraham entred bond for us and taken our debt upon Him This first 2. And besides this there is yet another referring it to the Nation or People whom He took upon him It is sure they were of all other people the most untoward both of the hardest hearts and of the stiffest necks and as the Heathen man noteth them of the worst natures God himselfe telleth them so It was for no vertue of theirs Deut. 9.6 or for any pure naturalls in them that He tooke them to Him for they were that way the worst of the whole earth And so then
out of the rocke for them CHRIST is himselfe the true Manna CHRIST the spirituall rocke whom He leads He feeds carries Bethlehem about Him Heb. 13.9 Ioh. 6.33.48 Psal. 116.13 Plaine by the ordeining of His last Sacrament as the meanes to re-establish our hearts with grace and to repaire the decaies of our Spirituall strength Even His owne flesh the bread of life and His owne blood the cup of Salvation Bread made of Himselfe the true granum frumenti Ioh. 12.24.15.1 wheat corne Io. 12.24 Wine made of Himselfe the true vine Went under the Sickle Flaile Milstone and Oven even to be made this bread Trode or was troden in the winepresse alone Esa. 63.3 to Prepare this cup for us And in this respect it may well be sayd Bethlehem was never Bethlehem right had never the name truely till this day this birth this Bread was borne and brought forth there Before it was the house of bread but of the bread that perisheth but then Ioh. 6.27 of the bread that endureth to everlasting life That it might seeme inter alia to have beene one of the ends of His being borne there to make it Bethlehem veri nominis Bethlehem truely so called The manner of His leading And this is His Office Now all the doubt will be how He can performe this Office to us goe before us and be our Guide Seeing He is now in Heaven at His journies end and we in Earth by the way still No matter for that He hath left us first the way traced by the steppes of His blessed life which we keeping us to sure we are Psal. 77.20 we cannot goe amisse And then as before He came in the flesh He led them by the hand of MOSES and AARON Guides chosen and sent by Him So doth He us now by the hands of those whom the Apostle three severall times in one Chapter Heb. 13.7.17.24 Heb. 13. calleth by this very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—punc our Guides by whom He leades us if He leade us at all And other leading we are not to looke for any Only to pray they may leade us right and then all is well And they cannot but leade us right so long as they but teach us to follow the LAMBE whither He goeth Apoc. 14.4 For their Office is but to lay forth before us the way traced by the steppes that He went Those Steps when all is done are ever our best directions And I mean to do but so now as heer not to go a step out of the text there are foure or five of these steps as many as we shall well carry away at once And these they be The maine point is It is a place and so to be gone to We take this from the Shepheards directed thither by the Angel to resolve of Transeamus usque Beâ—hlehem Luc. 2.15 that we get us to Bethlehem There is the Rendez vous to day there He will be first seen and saluted there He begun with us there we to begin with Him Where He set forth there our setting forth to be also Indeed there is no finding Him but there this Feast There the Shepheards found Him this day the first There the Wisemen on Twelfe day the last But thither they came both Both the Shepheards Luk. 2.12 Mat. 2.9 directed by the Angell and the Wise men guided by the starr The Shepheards in them the Iews The Wise men in them the Gentiles The Shepheards in them unlettered persons The Wise men in them the profoundest clerks The Shepheards in them meane men The Wise men in them great States Be what we will be at Bethlehem to begin all Thither to goe to Him thence to sett out after Him Transeamus usque Bethlehem How shall we do that What shall we go in pilgrimage to the place We learne a shorter course of the Apostle Rom. 10. Rom. 10.6 â— The righteousnesse of faith saith he speaketh on this wise say not thou in thy heart who shall goe over the sea for me that were to bring CHRIST againe into Earth But What saith it The word is neer thee in thy mouth and in thy heart And this it is Bethlehem hath heer two twins an Epithete a Vertue or two Get but them get but your soules possessed of them it will save you a iorney you shall never stirr hence but be at Bethlehem standing where you doe Parvula is the first you know Bethlehem is little And looke what little and low is in quantitie that is little in our own eyes and lowly in qualitie Get that first 1. Bâ— Humility Paâ—vula humilitie it is the Bethlehem of vertues where He in great humilitie was found this day If we begin not there we lose our way at the first setting out For this is sure where Eternitie is the terminus ad quem there Humilitie is the terminus a quo Humilitie in the first Comma of the sentence where Eternitie is the periode as in this Verse it is And even heer now at the first is CHRIST like to lose a great part of His traine The Pharisees are gone all too big for Bethlehem they and with them all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.9 some great matter in their owne sight Touching whom we may use the Apostrophe And thou Bethlehem art to little for these great conceits None of them will come out of thee or come at thee by their will Every one of them is a cunning Guide himselfe and no guide they but sequuntur spiritum suum their owne bold spirit Ezech. 13.3 bid Bethlehem farewell At it they come not Well parvula is the first The next Station is to the next vertue and that is Ephrata fruictfullnesse 2. By fâ—uiâ—fulnesse Ephraâ—a so it signifies Little it is but fruictfull Fruictfull first that it brought forth Him for He hath brought forth seen come of Himselfe saith Esai longaevum semen a lasting seed the fruict whereof to this day shaketh like Libanus Esa. 53.10 Pâ—al 72.16 and as the green grasse covereth all the earth I meane the Christians that were are or ever shal be how great an Ephrata of how little a beginning It is not only little but Ephrata too and by that know it For indeed good heed would be taken that we goe not to the wrong Bethlehem Not to Bethlehem Zabulon that is Bethlehem on the Sands So lay Zabulon by the Sea Bethlehem the barren But to Bethlehem Iuda Bethlehem Ephrata that is Bethlehem the fruictfull That is to Humilitie to add Fruictfulnesse I meane Plenteousnesse in all good workes Els it is not Ephrata not right Not right Repentance unlesse it be Ephrata bring forth fruicts of repentance Nor Faith without the Worke of faith Nor Luc. 3.8 1. Thess 1. â— Love without the Labour of love Nor any other vertue without her Ephra a. Ephrata is not the Surname of Humilitie only but even of the rest too
and Lawfull Iacob's warr Gen 48 2◠to winne from the Amorite by his sword and bow Offensive and Lawfull too Vnder Mose's The warr against Amalek who came out against them and the warr against Madian Exo. 17.8 Num. 31.2 against whom they went forth to wreake themselves for the sinne of Peor both lawfull After Moses King David in the batteile of Pas-dammim keeping the enimie from their gates 1. Chro. 11.15 2. Chro. 20.6 In the batteile of Gath seeking the enimie at his owne gates and giving him batteile in his owne territorie And this as good Law so Egredere compelle eos intrare Luc. 14.23 Goe forth and compell them to come in is good Gospell too So that warr and this kind of warr hath his commission Thirdly And to strengthen the hands of our men of warr yet further As warr and To goe forth to warr Against our enimies any enimies whither forreigne foes or rebellious subiects So of all enimies against the latter against them to goe forth hath ever been counted most iust lawfull Many Commissions are upon record in the Law of iourneys in this kind Against the tribe of Reuben for erecting them an Altar beside that of Moses And that have these of ours done too Ios 22 12. Iud. 20.1 Against the tribe of Benjamin for a barbarous and brutish outrage committed at Gibea And that have these too And not one but many Against Seba for blowing a trumpet and crying No part have we in David no inheritance in the sonne of Isai And 2. Sam. 20.1 so farr hath their madnesse proceeded And the Gospell is not behind neither Against them that sent word Luc. 19 14.27 Nolumus hunc regnare super nos producite occîdite saith our SAVIOVR CHRIST Himselfe In effect these say as much as Nolumus and as much may be sayd and done to them Nay if once he say no part in David if he were Absalom 1 Kin. 2.23 or Adoniah of the bloud royall he hath spoken that word against his own life Much more if but such a one as Seba the sonne of Bichri And yet even he was nothing so deep as this For neither had King David vouchsafed him any favour any time before neither offered him peace or to receive him to grace after he had lift up his heel against him But heer heer have been diverse Princely favours vouchsafed and most unkindly rejected meanes of Clemencie many times most graciously offered and most ungraciously refused yea faith falsified and expectation deluded contempt upon contempt heaped up that the measure is full These then are the enimies against and This the time when When not only we may but must and that not with GOD's leave only but with His liking and full commission Goe forth in this cause So that warr is lawfull and this kind to goe forth and against these enimies most iust and most lawfull At this time against these enimies it is a warr sanctified they shall consecrate their hands they shall praeliari praelia Domini that fight against them So much for the Commission II. The Instruction The Commission being had we are not to depart but to stay and take our Instructions also with us Which is the later part of keeping from wickednesse IOSVA had his Commission from GOD to goe up against AI Yet for leaving out this later and not looking to Acan better had not so good speed This therefore must accompanie and keepe time with the former as a Then to that When. 1. The Coniunction that it is needfull 1. Wherein first of the joyning these two 1 that they must goe together 2 and of the reason why they must goe together 2. And after of the manner how we may and must keepe our selves from this wickednesse The meeting of these two within the compasse of one verse 1 Going forth with an armie and 2 Forbearing of sinne is worth the staying on Leading an armie pertaineth to Militar policie Forbearing of sinne is flat divinitie For what hath the leading an armie to doe with forbearing of sinne Yet GOD hath thus sorted them as we see Therefore Policie of Warre whereto the former and Divinitie whereto the later belongeth are not such strangers one to the other as that the one must avoid while the other is in place But that as loving neighbours and good friends heere they meet together they stand together they keepe time consequence and correspondence the one with the other GOD himselfe in whose imperiall style so oft proclaimed in the Prophets they both meet The LORD of Hosts The holy one of Israël GOD I say himselfe in the great Chapter of Warre the twentieth of this book assigneth an employment to the Priests as well as to the Officers of the Campe even to doe that which yer while was assayed to animate the Companies in the LORD and the power of His might letting them see the right of their cause and how ready God is to receive the right vnder the banner and power of His protection And from GOD himselfe no doubt was that happie and blessed combination which in most Warres of happie successe we find of a Captaine and a Prophet sorted together a Exod. 17. Iosua with Moses a Prophet b Iud. 4.9 Baruk with Debora a Prophetesse c Esay 37. Ezekias with Esay d 1. Chr. 20.14 Iosaphat with Iaaziël e 2 Kin. 13.14 Ioas with Elisha And one of these doing the other no manner of hurt but good Iosua lifting up his hand against Amalek Moses lifting up his hand for Iosua The one leading against the enemie and annoying him the other leading against sinne and annoying it Against sinne what some reckon of it it skills not but certainely the most dangerous enemie both of private persons and of publique States These two then 1 Going forth with the Host and 2 Departing from sinne being thus linked by GOD our suit is Breake not this linke GOD hath ioyned them that we should ioyne them And this is a needfull suit For it is one of the diseases vnder the sunne in Warre all our thoughts run upon the Host Looking to the Host onely and nothing but the Host and letting sinne runne whether it will without any keeper I know well I both know and acknowledge that the Armies going forth is mainly to be regarded It hath the first place in the Verse and it hath it not for nought IOSVA must choose out men first Exod. 17.9 Iud 20.10 1. Cor. 9.7 Victualls must be supplied Iudg. 20. And nemo militat stipendijs suis Pay must be thought of We must goe forth with our Host They be the words of the Text Goe not sit still And With an Host not a heape of naked or sterved men We must helpe and not tempt GOD. To helpe GOD is a strange speech yet said it may be seeing an Angell hath said it Curse ye Meroz saith the Angell of the
observe the most is a few good words of some point or other in the Sermon handled per-adventure not amisse and heare you well if that but if that looke for no more ther 's all And this leafe it lasts not long neither fades quickly as did the leaves of IONA 's gourd Ion 4.7 One day greene the next drie Chap. 6.2 And is this the fruit of our labours Is not this the Pharisee's Accepistis mercedâ—m vestram If the fruit of our labours be but the fruit of mens lippes we are like to make but a cold reckoning of it Pro. 11.29 to enherit the winde As if we came hither to bring forth a leafe of praise to preach art and not Spirit Art to draw from men a vaine applause And not Spirit to bring forth the fruits of the Spirit fructifying to newnesse of life by fructus facite fruit that may abound to your accompt and ours Yours that did Ours that preached to have them done The onely true praise of a Sermon is some evill left or some good done upon the hearing of it One such fruit so brought forth were a more ample commendation then many mouthes full of good words spent and copies taken and printing and I wote not what And sure it is On whom a Sermon workes aright it leaves him not leysure to say much to vse many words Act. 2 37. but makes him rather full of thoughts And when all comes to all fructus factus the deed done is it And it is no good figne in a tree when all the sapp goes up into leaves is spent that way Nor in an auditor when all is verball that comes and nothing els No reality at all Verse 9. Saint Iohn himselfe in the next words following tells us the fruit he meanes it is not Dicentes And beginne not saith he to Say For it is no matter of saying either to your selves or to others This is but a greene leafe and with the fruit doth not amisse without it is little worth It is not repentance in the leaves but with the fruit he calleth for I will shutt up this point with Saint Augustine's prayer before one of his Sermons That GOD would vouchsafe quod utiliter meditatum est cor meum what my heart hath profitably thought on to bring it thence into my tongue and from thence into your â—ares and from thence into your â—earts and from thence into your deeds that so all may end in Proferte fructus Bring forth fruits III. 〈…〉 May 37.31 Proferâ—â— fructus igitur Igitur ever where you finde slip it you must not the whole weight of the sentence lieth upon it There is in it the ground and reason wherefore And so is indeed the root all these fruits must grow from And the Prophet's Rule is To looke to the roote downeward before to the fruit upward First then to find a wherefore for this therefore Therefore is the knowne note of a conclusion Then must there be a Syllogisme and heere it is Quicunque vult Whosoever of you will fly from the wrath to come he is to bring forth fruit worthy of repentance But you are all of this minâ—e that you would fly from the wrath to come Bring forth fruit therâ—fore 〈…〉 We must then câ—â—t our eye backe to this flying fâ—om the wrath to come which is the mâ—â—ius â—ermiâ—uâ— or â—â—rdo wherevpon all the argument runnes and the very life of the whole inducement There is wrath to câ—me That must you flie from Fly from it you cannot but by this igitur Prâ—fâ—rte fructus igitur Many are the Thâ—â—â—fores why we should repent and of diverse natures The goodnesse of GOD saith the Aposâ—le doth even lead us to repentance Rom. â— 4. And well is him that will be lâ—dd But these heere would not lead Saint Iohn had vsed that before Ver. 2. Doe it Verse 2. Repent and the Kingdome of heaven is at hand hard by you One would thinke this would have done it have even ledd them to it It stirred them not He is faine to lay heaven by and the life joy glorie to come And to take him to hell to the anguish tribulation torments there for all these are in the wrath to come So to drive them if it may be to it since leading will not serve Strange but such is our indoles The Kingdome of heaven workes not with us as doth Wrath to come So doth sinne bewitch us For the losse of heaven if that were all we would never absteine from it if no ira ventura never care for the losse of heaven Repent or you lose Heaven will not Repent or you must to hell the place of wrath to come that bites soone that makes an Igitur that will move us And to fly from it make us fly to Repentance Saint Iohn takes the course to shew us somewhat to come He chooseth ventura Ventura It is something to come For the things present cary us and keepe us from repentance Present good cheere present sport and mirth present good company present twenty things els they make us no fitt soile for these fruits to grow in But then as GOD would have it besides these present things there are ventura some other to come that would be thought on For in all our jollitie before we venture too farr it will not be amisse to looke to those ventura and what will come of it There is an ira ventura for peccata praeterita Knowing the vertue of this peece of perspective Moses doth wish but this ô Si O that men would but looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke but that way to the hindmost dayes Deut. 32.29 to the later end There is somewhat there worth our sight The Prophets doe the like Populus meus dilexit talia it is Ieremie My People this sinne they like Ier 5 31. and that sinne they love Sed quid fiet in novissimo but what will be the End of this what will become of it at the last Yea our Blessed SAVIOVR himselfe and He should move us most earnestly with teares in his eyes O that thou hadst knowen in this thy day Luk. 19 41.42 and could not speake out the rest for weeping His meaning was the ventura what was to come upon them So much doth it import us sometime to open a window that way The clapping it to and the putting them from us out of our sight makes us we care not never looke after the tree or the fruit Ventura would much helpe forward this Proferte fructus igitur These Ventura three of them follow heer close in the tenth and twelfth verses What that ventura is 1 The Axe 2 the Fann 3 and the Fire I will onely touch them The Axe first 1. The Axe For sure our dayes be numbred there is a line stretched upon every one of our lives and it is no long line neither quia velox est depositio
have persecuted and killed the people of the Lord. Yet neither did Moses once touch them but GOD Himselfe from heaven by visible judgement shewed them to be as they were Neither were Coreh and his crew the people of GOD but the sonnes of Belial But that is their manner in despight of Moses if for ought they like him not presently to canonize Coreh and his complices and make them the Saints of GOD. That Aaron said truly of them This people is even set on mischiefe Lastly if ye will see their head-strongnesse look upon them in the eighth of the 1. of Samuci where having phansied to themselves an alteration of estate 1. Sam. 8.19 20. though they were shewed plainly by Samuel the sundry inconveniences of the government they so affected they answer him with No for that is their Logique to deny the conclusion but we wil be like other countreys about us and be guided as we thinke good our owne selves That of all other GOD 's saying is most true It is a stifnecked and â—ead strong generation And yet for all these wants so well weening of themselves as they need no leading they every one among them is meet to be a leader to prescribe Moses and controll Aaron in their proceedings So that where GOD setteth the sentence thus Thou leaddest thy people like sheepe by the hands of Moses Aaron might they have their wills they would take the sentence by the end and turne it thus Thou leaddest Moses Aaron like sheepe by the hands of thy people And this is the people Populus Tuum And surely no evill can be sayd too much of this word people if ye take it apart by it selfe Populus without Tuus The people and not Thâ— people But then heer is amends for all the evill before in this word Tuus Which qualifieth the former and maketh them capable of any blessing or benefit A common thing in Scripture it is thus to delay one word with another Mat. 18.15 Si peccaveriâ— in re frater tuus Peccaverit stirres our choler streight but then Frater makes us hold our hand againe Tolle festucam ex oculo Festucam a mote Luc. 6.41.42 our zeale is kindled presently to remove it but then Ex oculo the tendernesse of the part tempers us and teacheth us to deale with it in great discretion And so it is heer Populus so un-ruly a rout as Moses and Aaron would disdaine once to touch them but when Tuus is added it will make any of them not onely to touch them but to take them by the hand For it is much that lieth upon this pronoune Tuus indeed all lieth upon it and put me Tuus out of the verse and neither GOD respecteth them nor vouchsafeth them either Moses to governe or Aaron to teach or any heavenly benefit els For Populus is unworthy of them all But for Tuus nothing is too good For there is in Tuus Not onely that they be men and not beasts Freemen and not villains Athenians or Englishmen that is a civill not a baâ—barous people the three considerations of the heathen Ruler but that they be GOD 's owne people and flock and that is all in all Hiâ— people because He made them and so the lot of His inheritance Psal. 1â—0 3 His pâ—ople againe because He redeemed them from Aegypt with His mightie arme Verse 15. and so His peculiar people His people the third time because He redeemed their soules by His suffâ—rings and so a people purchased most dearly purchased even with the invaluable high price of His most precious bloud This is that that sets the price on them 1. Pet. 1.9 For over sâ—ch a flock so highly priced so deerly beloved and so deerly bought it may well beseem any to be a Guide Moses with all his learning Aaron with all his eloquence yea even Kings to be their foster-Fathers and Queens to be their Nourses No leading No leadâ—r too good for them Esai 42 2â— I conclude with Saint Augustine upon these words Quamdiu minimis istis fecistis fratribus meis fecistis mihi Audis minimis saith he contemnis Thou hearest they be the base people the minims of the worlâ— and thou settest thy foote on them Audi et fratribus Take this with thee too that they be CHRIST 's brethren thou leadest Et mihi crede non est minima gloria horum minimorum salus And trust me it is no poor praise to protect this poorâ— flocke but a high seâ—vice it is and shal be highly rewarded CHRIST will take and reward it as done to Himselfe in person Sicut Oves standeth doubtfull in the Verse and may be referred Sicut oves either to the manner of leading thus Thou leadest like sheepe Or to the persons ledd thus Thy people like sheepe There â—e touched it before in Duxisti in every of the foure manners of leading and here now we take it in againe with the people to whom it may have reference And indeed there is no terme that the HOLY GHOST more often sendeth for then this of His flocke to expresse his people by for in the estate of a flocke they may best see themselves As heer it is added respectively to Duxisti to let them see both what interest they have in it and what need they have of it I meane of government Lo-ammi First as a note of difference betweene Ammi and Lo-ammi Thy People and The People GOD 's People and strange children Every People is not Sicut Oves nor every one among the People Psal. 32.9 There is a People as the Psalmist speakes Sicut Equus Mulus like the untamed Horse or Mule in whom is no understanding And among the people there be too many such Surely by nature we are all so wilde and unbroken Iob. 11.12 as the Asse colt saith Iob. Which wildnesse of nature when they are untaught and taught to submit themselves to government to become gentle and easie to be led Sicut Oves led to feeding led to shearing to feede those that feed them tractable of nature and profitable of yeeld It is a good degree and a great worke is performed on them For by it as by the first step they become GOD 's people For His people are populus sicut Oves and they that are not His are populus sicut Hirci a people like Hee-Goates in nature intractable in use unseruiceable Now being Hâ—s people they come to have an interest in Duxisti the benefite For populus siâ—ut ovâ—s must be led gently but populus sicut hirci must be driven forcibly Duxisti is not for both It is a priviledge And if there be any retaine their wild nature or degenerate from sheepe into goates as diverse do daily for them Aaron hath a rod to sever them from the fold by censure of the Church And if that will not serve Moses hath another which he can
likewise to that end on high within the sancta sanctorum as a faithfull High-Priest for ever to appeare Heb. 2.17 and to make an atonement with GOD for our transgressions Thus there all is well But how shall we do heer if He be gone up on high from us Not a whit worse Ascensor caeli auxiliator saith MOSES Deut. XXXIII XXVI By being there He is the better hable to helpe us to helpe us against our enemies For in that He is on high he hath the vantage of the high ground and so hable to annoy them to strike them downe and lay them flat S. Paul found it yea Act. 9.4 Psal. 11.6 to raine downe fire and brimstone storme and tempest upon them To help us against our wants Wants both temporall for from on high He can send downe a gracious raine vpon His inheritance to refresh it and spirituall for from on high He did send downe the gifts and graces of the Spirit Ver. 9. the dona dedit of this Feast and of this text both Looke to the Text. He is so gone up that our enemies are his captives we shall not need to feare they can go no further then their chaine And though He be gone dona dedit He is ready to supplie us upon our need with all gifts requisite We shall not need to want for no good thing will He withhold from them that have ascensiones in corde Psal. 84.5 that have their hearts upon Him and upon His ascension that lift up their hearts to Him there There is yet one and I keep that for it shall be the last In that He is ascended into heaven Heaven is to be ascended to By the new and living way that is prepared through the veile of His flesh a passage there lieth thither They talke of discoveries Heb. 10.20 and much adoe is made of a new passage found out to this or that place what say you to this discoverie in altum this passage into the land of the living Sure it passes all Psal. 27 1â— And this discoverie is heer and upon this discoverie there is begun a commerce or trade of entercourse between heaven and us The commodities whereof are these gifts we shall after deale with them And a kind of agencie CHRIST being there for us and the Spirit heer for GOD either Agent for other It is the happiest nâ—wes this that ever came to mankind For hominibus for mankind it is He is gone up for that is to be repeated to all three and every of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 He is gone up on high for men 2 Led captivitie captive for men 3 as well as received gifts for men His going up then is not all for Himselfe some part and that no small part for us For thither He is gone Heb. â— 20 ut Praecursor noster Heb. VI. as our fore-runner or Herbenger Pandens iter ante eos saith the Prophet Mica to make way before us Mica 2 13. To prepare a place and and to hold possession of it in our names saith He Himselfe Till say the Angels as He was seen to go up so shall He likewise be to come downe againe Acts 1.11 Once more to descend it is His last and upon it His last ascending into His high Tribunall-seate there as our favourable Iudge to give us the Ite benedicti Mat 25.34 the immediate warrant for our ascensions And so he shall take our persons thither where He now is in our persons that where He is we may be there also And thus much for His going up on high Now the Manner how He went Ascendit DOMINVS in jubilo II. The 〈◊〉 of His ascending In Iubilee Psal. 47. â— saith the XI VII Psalme a proper and peculiar Psalme for this day For this is the fiftieth day â—nd fifty iâ— the number of the Iâ—bilee We must looke for a Iubilee ever at Pentecost Hâ— went up in Iubilo Now to a Iubilee there got two acts 1 The releasing of Prisoner's one And the new giving or granting estates graâ—is donâ— dedit the other And both are heer In triumph He went up in triumph as a â—oman Victor up to the Capitol as David after his conquest â—p to 〈◊〉 so He to the Capitol in heaven to the Sion that is above the high and holy placâ—s made without hands Now two actus triumphales theâ—e were One Captives led bound before the Chariot 2 The other casting abroad of new coine or as they called them missilia among the multitude And these two are in this This the manâ—er of His going up like the Iewe's Iubilee like the Heathen's â—riumph 1 First then of His valour in His victorie leading His captivitie 2 Then of His bounty in His Triumph dispersing His gifts 1. Leading captivitie captive Of the first Heer is a Captivitie led in triumph A Triumph is not but after a victorie not a victorie but upon a battell and ever a battell presupposeth bâ—stilitie and that some quarrell whereupon it grew His ascension is His triumph His Resurrection His victorie His death His battell His quarrell is hominibus about us men for another captivitie of ours that had happened before this I aske then what was this Captivitie heer Of whom when taken when ledd For taken it must be before it can be ledd in triumph Some interpret it by Satan lay it was by Him and the power of darkenesse Some other that it was Adam and all his progenio and so we are in it too And both say well they and we were taken together For when they were taken captives we that then were in their hand and power as captives to them were taken together with them So both were taken and by CHRIST both but not both alike Both were taken but not both led They were taken and led we are taken and let goe And not let go barely but rewarded with gifts as it is in the Verse Both these are within the compasse of this Psalme To begin with this of the Verse we find it more particularly set downe Colos. II. There Col. 2.15 of the Principalities and powers of hell it is said CHRIST spoiled them made a shew of them triumphed over them in His owne person With these He had battell at His death and then He seemed to lose the fiâ—ld But up againe He got at His Resurrection and then got the day carried the victorie cleare 1 Cor. 15.54 For lo as with a trumpet the Apostle soundeth the victorie Absâ—rpta est mors in victoriâ death is swallowed up in victorie But what was the quarrell That began about us hominibus In every branch we must take in that word For no other quarrell had He but that these whom He leads away captive heer had led us captive away before Psal. 138.8 Esa. 64.8 1. Cor. 6.20 1. Pet. 1.15.19 And the quarrell was just for we wâ—re His twise His 1 His once
〈◊〉 not so much as a drop of this ointment You shall smell them streight that 〈◊〉 â—he Myrrhe Aloes and Cassia will make you glad Psal. 45.8 And you shall even as soon 〈…〉 others Either they want odor Annointed I cannot say but 〈◊〉 with some unctuous stuffe goe to be it oyle that gives a glibnesse to the tongue 〈…〉 and long but no more sent in it then in a drie stick no odors in it at all Father 〈◊〉 they want I say or their odors are not layd in oyle For if in oyle you shall â—ot smell them so for a few set sermons if they be annointed not perfumed or 〈◊〉 for such Divines we have If it be but some sweet water out of a 〈…〉 sent will away soone water-colors or water-odours will not last But if 〈…〉 oyle throughly they will feare them not To them that are stuffed I know all is one they that have their senses about them will soone putt a difference But what If he be annointed then turne him of hardly with no more adoe without 〈◊〉 for any sending at all Nay we see heer onely annointing served not Christ Himselfe He was sent and outwardly sent besides Messias He was in regard of His â—â—â—ointing Shilo He was too in regard of His sending If you love your eyes wash them in the water of Shilo that is by interpretation Sent. Ioh. 9.7 Or to speake in the style of the â—ext as He was CHRIST for His annointing So was He an Apostle for His sending So is He called Heb. 3. the Apostle of our profession Hâ—b 3.1 with plaine reference to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere the word in the Text. Vnction then is to goe before but not to goe alone Mission is to follow and no â—â—an though never so perunctus eo ipso to stirr nisi qui vocatus erit sicut Aaron Heb. 5 4. Vnlesse 〈◊〉 called as was Aaron unlesse he be sent as CHRIST heer was for feare of Curâ—â—â—ant non mittebam eos in the Prophet Or of How shall they unlesse they be sent Ier 23.21 Rom. 10.15 〈◊〉 the Apostle For his life he know not if neither Aaron nor CHRIST how any might step up without calling sending ordeyning laying on of hands all are one And marke well this that the Holy Ghost came upon Christ alike for both that there is the Holy Ghost no lesse in this sending then in the annointing They very 〈◊〉 it selfe is a grace expressly so called Rom. 12. Ephâ—s 3. and in diverse places els Rom. 1â—â— Ephes. 3. â— Every grace is of the Holy Ghost and goeth ever and is termed by the name of the Holy â—host usually And in this sense the Holy Ghost is given and received in holy Orders 〈◊〉 we doe well avow that we say Receive the Holy Ghost But we have not all when we have both these for shall we so dwell upon annoinâ—â—â—â— and sending as we passe by the super Me the first of all the three and sure not the last to be looked after A plaine note it is but not without use this situation of â—he Spirit that He is super For if He be super we be sub That we be carefull then to preserve Him in his super to keepe him in his due place that is above In signe â—â—â—reof the Dove hovered aloft over CHRIST and came downe upon Him And in siâ—â—e thereof we submitt our heads in annointing to have the oyle powred upon we submit our heads in ordeining to have hands layd upon them So submit we doe in signe that submitt we must That not onely mission but submission is a signe of one truely called to this businesse Somewhat of the Dove there must be â—eede meekenesse humblenesse of minde â—ut lightly you shall find it that those that be neque uncti neque loti neither annointed 〈◊〉 scarse well washed the lesse ointment the worse sending the farther from this submissiâ—e humble mind That above Nay any above Nay they inferior to none That 〈◊〉 and they under Nay under no Spirit no super they Of all Preposiâ—â—â—â—s thâ—y indure not that not Super all aequall all even at least Their spirit not 〈◊〉 to the Spirit of the Prophetts nor of the Apostles neither if they were now 〈◊〉 but beare themselves so high do tam altum spirare as if this Spirit were their 〈◊〉 and their Ghost above the Holy Ghost There may be a sprite in them there is no 〈…〉 upon them that indure no super none above them So now we have all we should Vnction out of Vnxit Mission out of Misit Submission out of super Me. II. The 〈◊〉 wheâ—eto 1 To bring good tydings Forward now Vpon Me. How know we that Because He hath annointed Me Annointed to what end To send Send whereto That followes now Both wheâ—eto and whom to 1 Whereto To bring good tydings 2 Whom to To the poore 1. Whereto If the Spirit send CHRIST He will send Him with the best sending and the best sending is to be sent with a message of good newes the best and the best welcome We all strive to beare them we all love to have them brought The Gospell is nothing els but a message of good tydings And CHRIST as in regard of His sending an Apostle the Arch-Apostle So in regard of that He is sent with an Evangelist the Arch-Evangelist CHRIST is to annoint this is a kind of annointing and no Ointment so precious no Oile so supple no Odor so pleasing as the knowledge of it 2. Cor. 2.16 called therefore by the Apostle Odor vitae the Savour of life unto life in them that receive it 2. To the poore 2. Sent with this and to whom To the poore You may know it is the Spirit of GOD by this That Spirit it is and they that annointed with it take care of the poore The spirit of the world and they that annointed with it take little keep to evangelize any such any poore soules But in the tydings of the Gospell they are not left out taken in by name we see In sending those tydings there is none excluded No respect of Persons with GOD Act. 10.34 None of Nations to every Nation Gentile and Iew None of Conditions to every condition poore and rich To them that of all other are the least likely They are not troubled with much worldly good newes Seldome come there any Posts to them with such But the good newes of the Gospell reacheth even to the meanest And reaching to them it must needs be generall this newes If to them that of all other least likely then certainly to all Etiam pauperibus is as if He had said Even to poore and all by way of extent ampliando But no wayes to ingrosse it or appropriate it to them onely The tydings of the Gospell are as well for a Act. 16.15 Lydia the purple seller as for b Act. 10.6 Simon the tanner For the
as they And this me thinks is not amisse when we can bring this booke to justifie the justice or eny way to give strength to the law of the land It is pittie but it should be so either support other mutually facultas Iuris and facultas Theologiae As heer now we have the Roll of Esther and in it a Report of Bigthan's case long before there were eny Year-books or Reports at the Law We are willing to bring forth this Roll of ours which till an auncienter can be shewed must be the leading case to make Voluerunt treason to shew the Country Law in this to be no other then GOD 's is that it is no otherwise at the one then at the other treason by Law treason by Divinitie by both Well may we talke of Law the Law of the Land but when all is done never do men rest with that quiet and full contentment as when they see it is warrantable by the Word of GOD hath the ground there as this hath the ground there Every word heer hath in it his warrant Quaesitum est for the tryall Inventum for the verdict Suspensi sunt for the execution The Division The maine points are as the verses are two 1 the King's danger in the former the verse of danger 2 the King's delivery in the latter the verse of deliverie In either the meanes of either His danger 1 Of what 2 by whom 3 what moving them l. Of what Of having hands laid 2. By whom by Bigthan and Thares 3. What moving Nothing but angrie they were His deliverie 1 by what meanes 2 of whom 3 and how 1. By what meanes by notice taken and given of it 2. By whom by Mardochaeus 3. How even casually as he was sitting in the gate But the Kings deliverie it is not meet it should goe alone It is therefore attended with their ruine that sought his That is as it were the traine borne up after it His danger by Bigthan and Tharez In them two things 1 what they sought and 2 what they found 1. What sought they To lay hands on the King What found they One laid hands on them for it appensus est uterque eorum in patibulo 2. His delivery by Mordochaeus In him two more 1 His notice taâ—â—n by casuall over-hearing them sitting as he sate 2 His notice given by his faithfull discoverie of the whole to the Queene and to the King by her meanes Then should follow the legall proceeding but I will spend no time in it It is all out of our case this day Our Bigthan and Tharez had no enquirie No Iurie went on them they were not executed in forme of law No further goeth our case then the King's danger his deliverie and the cutting of those that sought his life and no further will we follow it Not that But this we will the solemne setting downe and recording all this 1 in the King's Chronicle as a memorable accident 2 in GOD 's Roll as a famous case 1 Of the treason of the two to their aeternall infamie 2 Of Mordochaeus's good service to his everlasting praise 3 Of the King's happie deliverie to the universall joy of all his Subjects And there come we in For we may not nor we will not forget in diâ—bus hijs And I shall make it appeare I trust that whither we take the Kings or the partiâ—s the danger sought or the deliverie found diebus hijs will match and overmatch diebus illis in all points And so the joy of this day our ioy to doe the ioy of them accordingly I. The Kings Danger IT is a deliverie they and we celebrate No delivery but from a danger precedent so was there heere The King in danger evidently And he no sooner out of danger of these two in this Chapter But the Queene in danger of Haman in the next Chap. 3. So the estate of Princes is not exempt from danger 1 Of hands laying on him And of no small danger neither no lesse matter then having hands laiden them that is even of being made away This King heere saith the Apocryphal booke of Esther saith Iosephus say the best Writers was Artaxerxes surnamed Long-hand If he his Father was slaine by Artabanus The Father was and the Sonne we see was sought to be neere it scaped it narrowly 2 By his owne And by whom this neither by enemie nor by stranger but by his owne Of his owne Subiects of his owne houshold of his owne chamber and the chiefe of his chamber then too 3 Because they were angry And why for no evill of his He was for his morall parts as all write of him a good Prince That would not serve his life was sought though And no cause but they were wroth and no cause appeareth All which sheweth Princes that for all their might and greatnesse for all their innocencie and goodnesse for all the favours they vouchsafe others it is not in them their safetie consists It is in the mercy of the most High they doe not miscarie His hand that holds them fast His arme that strengthens them that the enemie is not hable to doe them violence Psal 21.7 Psal 89 21.22.23 nor the Sonne of wickednesse to hurt them To looke up to Him to hold good termes with Him who in all their danger either by Mardochai as in the Text or without Mardochai as in the day can worke their deliverance Deliverance from danger Danger whereof deliverie where-from The Danger I. The laying hands on eny a sinne Executed wherefore All lead us to the fact next which indeed seemes no fact for nothing was done sought onely to have been To lay hands is one thing To but seeke to lay is another To lay hands is of it selfe I know a thing indifferent thereafter as the hand is It may be a helping hand as GOD 's is and then Mitte manum saith the Psalme lay it and spare not Psal. 144 7. Iob. 1 11. But if it be Satan's mitte manum upon Iob to doe mischiefe then stay it lay it not And such were these hands heere For it is said they were angrie and sought to lay hands Angrie hands it is well knowne are burâ—ing hands Either Ieroboani's lay hands on him to surprise his person or Herod's lay hands on Peter to do by him as he did by Iames 1. King 13.4 Act. 12.3 to murder and to make him away So to lay is a sinne certainely be it on never so meane a person But in Regem Specially on the King is a Sinne of Sinnes For the sinne we know is still by so much the more grievous by how much the partie is the more eminent against whom it is Now there is not on earth a person more eminent nay so eminent as the King A Deo primus saith Tertullian post Deum secundus Count not GOD he is the very first Count GOD and he is second None so high as he and
nothing 〈…〉 as 〈…〉 after we have done there is a thing 〈…〉 they are Saint Iames his doers But 〈…〉 in the English tongue Actors as in a Play 〈…〉 Wheâ— the Plâ—y â—s done all the Actors doe 〈…〉 there is a gaine a reall thing 〈…〉 〈…〉 saith well Convertere 〈…〉 into a VVorke 〈…〉 a VVorke which i◠〈…〉 Or rather not to change it but â—n Saint Augustine saith Accedat ad â—verâ—â—m unto the word that we beare let there be joyned the Element of the Worke that is some reall elementall deed Et sic fit magnum Sacramentum Pietatis 1. Tim. 3.16 and so shall you have the great Mysterie or Sacrament of Godlinesse For indeed Godlinesse is as a Sacrament hath not onely the mysterie to be knowen but the exercise to be done not the Word to be heard but the Worke also to be performed Or els 1. Tim. 4.7 if it be not a Sacrament it is not true godlinesse Which very Sacrament of godlinesse is there said to be the manifesting of the word in the flesh which it selfe is lively expressed by us when we are doers of the Word as it is well gathered out of our Saviour CHRIST 's speech to them which interrupted him in his Sermon and told him his mother was without Who is my mother saith he These heere Mat. 12.50 that heare and doe my words are my mother They travell of me till I am fashioned in them Hearing they receive the immortall seed of the word Gal 4.9 by a firme purpose of doing they conceive by a longing desire they quicken 1. Pet. 1.23 by an earnest endeavour they travell with it and when the Worke is wrought Verbum Caro factum est they have incarnate the word Therefore to the woman's acclamation Blessed be the wombe that bare thee Ioh. 1.14 true saith CHRIST but that blessing can extend but onely to one and no more Luc. 11.27 I will tell you how you may be blessed too Blessed are they that so incarnate the written word by doing it as the Blessed Virgin gave flesh to the aeternall word by bearing it It is that which Saint Iames meaneth in the next Chapter Cha. 2. Ver. 18. Rom. 20.17 where he saith Ostende mihi fidem Faith commeth by hearing shew me thy faith and thy hearing saith he in the person of an heathen man The Christian faith is Quando creditur quod dicitur the heathen faith Quando fit quod dicitur for so they define it in their Bookes of Offices Ye shall never shew them your faith cum creditur quod dicitur but by that they understand that is their owne faith cum fit quod dicitur by doing the word Enough to shew what is meant by doers of the word And least we excuse our selves by this that all Sermons are not de Theologiâ practicâ entreat not of matters of action and so not to be done By this that hath beene saide of the Sacrament of godlinesse we may easily understand that there is no Article of Faith or Mysterie of Religion at all but is as a key to open and as a hand to lead us to some operative vertue Even those mysticall points being by the Holy Ghost's wisedome so tempered that they minister every one of them somewhat to be doing with somewhat pertaining to the exercise of Godlinesse 1. Tim. 4.7 no lesse then the morall points themselves So that if we would dispose our selves to keepe Saint Iames his Caution I make no question we might well doe it through all At least when the points are plainly practique meere Agends then to make a conscience of doing them and to call our selves to accompt of what we have heard what we have done till as Saint 〈…〉 we 〈…〉 to be doers of the word till as 〈…〉 terme 〈…〉 the ingrafted word have his 〈◊〉 in a worke suitable to the feeâ— or fient it came of And this is th◠〈◊〉 of his Caution II The 〈◊〉 of the câ—â—tion or the Inconâ—â—niâ—nce 1 Deceiuing What if we doe thus what then so doing saith Saint Iames we shall doe wisely and make sure worke in saying that Not doing so we shâ—ll 〈◊〉 be guile our selves For indeed those are the onely hearers tha◠〈◊〉 too The other that are hearers onely as good not heare 〈…〉 all is done doing must doe it That is plainest that Scripture 〈◊〉 thus how it shall goe at last They that have done good shall goe into life everlasting Ioh. 8.29 and they that have done evill goe I need not tell you you know whither well enough This very thing had David sayd long before of the word A good understanding have all they that do therafter Psâ—â— 111.10 And so had our Saviour CHRIST who saith of him that heareth and doeth that he approveth himselfe Mat. 7.24 for a wise builder Which is that and nothing els which S. Iames heere implieth that they make a sound conclusion or true syllogisme As on the other side supposing they doe it not they be foolish builders foolish virgins saith CHRIST Mat. 7.26 Mat. 5.23 saith Saint Iames they fall into a flatt fallacie or Paralogisme are deceived by a peece of the Devill 's sophistrie And the Apostle could not possibly devise to speake more fittly or to give his caution a better edge For these great hearers nothing so much neâ—tles them as to be compted men deceived unwise or overseen Men are deceived for want of knowledge They reckon themselves the onely people as if knowledge should die with them And being men of knowledge consequently freest from error of any men alive They pitie much the blindnesse of the former times but as for them they see light cleerly and are not deceived you may be sure Therefore this seemeth very strange to them and in evill part they must needs take it to be 〈◊〉 for men deceived The more it moveth them the liker it is to worke with them and therefore Saint Iamâ—s the rather chooseth it 〈◊〉 is the course the Holy Ghost still keeps with them For such were in our 〈…〉 the Pharises None such men of knowledge as they They were knowledâ—â— all over In their for-head at their wrists down to the very sâ—inge 〈◊〉 of their garment Notwithstanding upon this very point of 〈◊〉 faciâ—nt our 〈◊〉 Christ leâ—ts not to call them fooles and blind though 〈…〉 â—hemselves to be the onely Fagles of the world Even so were 〈…〉 â—salme when they had heard the Law Sabboth after Sabbâ—th 〈…〉 yeares togither yâ—t saith he it is a people that doth erre in 〈…〉 for all that and thâ—â—gh they have heard so long yet they 〈◊〉 my waies And euen so Saint Paul with some in his time whom though he termes alwaies learning continually hearing still at Sermons yet for all that he saith they never came to the knowledge of the truth Not the true knowledge which consisteth in the practise 2. Tim. 3.7 but a
into such request as no Feast ever without it without an Hosanna it grew so familiar as the very children were perfect in it Mat. 21.9 The summe and substance whereof briefly is no more but which we all desire that God would still save still prosper still blesse him that in His name is come unto us that is King David himselfe whom all in the House and all of the House of the Lord blesse in His name And to very good purpose doth he this for ioy hath no fault but that it is too short it will not last it will be taken from us too soon It is ever a barr in all ioy â—olleâ—ur à 〈◊〉 subject to the worme that Iona's gourd was It standeth us therefore in hand to begin with Hosanna so to ioy as that we may long joy to pray for the continuance that iâ— be not taken from us ever remembring the true temper of ioy is exulâ—ate iâ— trâ—â—ore not without the mixture of some feare For this day we see what it is Psal. 2.11 a ioyfull day we know not saith Salomon what the next day will be and if not what the next day Pro. 27.1 what the next yeare much lesse What will come we know not what our sins call foâ— to come that we know even that God should call to judgement if not by fire by somwhat els If it be but for this it concernes us neerly to say ouâ— Hoâ—â—nna that the next yeare be as this It is our wisdome therefore to make the meaneâ— for the continuance of it that God would still stablish the good worke 〈…〉 â—ay wrâ—ught in us still blesse us with the continuance of the same 〈◊〉 〈◊〉 this that we may doe not faintly but cheerefully with the lifting up of our 〈◊〉 therefore as farre as art or spirit can do it he hath quickned his Hosanna that 〈◊〉 putt spirit and life in us to follow him in it with all fervor of affection foure 〈◊〉 twise with Anna and twise with Na either of them before and after Verse 25. but 〈◊〉 â—ords and foure of them interjections all to make it passionate and that so as 〈…〉 originall nothing can be devised more forcible and so as it is hard in any 〈◊〉 toâ—gue to expresse it which made the Evangelist lett it alone and retaine the 〈◊〉 word still But this as neere as I can it soundeth Now good Lord save us yet 〈◊〉 now good Lord prosper us yet still Be to us as last yeare so this and all the yeares to 〈◊〉 IESVS a Saviour yesterday and to day and the same for ever And three things doth he thus earnestly pray for and teacheth us to doe the like 〈◊〉 save 2 prosper 3 and blesse To save that should be first with us it is commonly last We have least sense 〈◊〉 soules To save us with the true saving health it is a word whereof our Saviour 〈◊〉 hath his name it importeth the salvation of the soule properly to that it loâ—â—â—geth and hath joyned to it Hosanna in the Gospell Hosanna in excelsis to shew Matt. 21.9 〈◊〉 â—n high and heavenly salvation 2. Then to prosper If He but grant us the former alone to have our soules saved though without prosperitie though with the dayes of adversitie it is sors Sanctorum the lott of many a Saint of His of farre more worth then we Even so we are bound 〈◊〉 thanke him if even so we may be but saved But if he add also prosperitie of the outward to the saving of the inward man that not so much as a leafe of us shall wither bâ—t looke what we doe shall prosper and that whatsoever men of evill counsells do Psal. 1.3 shall â—ot prosper against us if He not only vouchsafe us Hosanna in excelsis but Hosanna de â—â—â—fundis too from deep cellars deep vaults those that digg deep to undermine our 〈◊〉 If He add the shaddow of his wings to shelter us from perills to the light of his â—â—â—ntenance to save us from our sinnes then have we great cause to reioyce yet more 〈◊〉 both with exultemus from without and laetemur from within to magnifie His merâ—â—e and to say with the Prophet Praysed be the Lord that not onely taketh care for the safetie but taketh pleasure in the prosperitie of His servants 3. Lastly because both these the one and the other our future salvation by the continuance of His Religion and truth among us and our present prosperitie like two walls meet upon the Head-stone of the corner depend both first upon the Name of the Lord and next upon him that in His name and with His name is come unto us that is the King So do both the Evangelists Saint Luke and Saint Iohn supplie and Luk. 19.38 Ioh. 12.13.15 where we read Blessed be he there they read Blessed be the King that commeth so that neither of them sure unlesse He be safe that He would blesse him and make him blest â—hat in His blessed Name is come amongst us The building will be as mount Sion Psal. 125.1 so 〈◊〉 corner stone be fast so the two walls that meet never fall asunder If otherwise 〈◊〉 I will not so much as put the case but as we pray so trust it shall never be remoâ—ed but stand fast for ever This then we all wish that are now in the House of the Lord and we that are of the â—â—use of the Lord do now and ever in the Temple and out of it morning and evening â—ight and day wish and pray both that He would continue forth His goodnesse and blâ—sse with length of dayes with strength of health with increase of all honour and happinesse with terror in the eyes of his enemies with grace in the eyes of his 〈◊〉 with whatsoever David or Salomon or any King that ever was happie was 〈◊〉 with Him that in the Name of the Lord is come to us and hath now these foure 〈◊〉 stayed with us that he may be blessed in that Name wherein he is come and 〈◊〉 the Lord in whose Name he is come many and many yeares yet to come And when we have put this incense in our phialls and bound this sacrifice with cords 〈◊〉 altar fast we blesse you and dismisse you to eat your bread with joy and to drinke 〈◊〉 â—ine with a cheerefull heart for GOD accepteth your worke your joy shall please 〈◊〉 this Hosanna shall sanctifie all the joy shall follow it To â—nd then This Day which the Lord hath thus made so mervailously so merâ—â—â—lously and mercifully let us reioyce in the Maker for the making of it by His doing on it that deed that is so mervâ—ilâ—â—s in our eyes in all eyes returning to the beginning of the Psalme Verse â— â— 3.4 and saying with the Prophet O give thankes to the Lord for he is gracious c. Lett Israel lett the house of Aaron yea lett all that feare the Lord confesse that His
mercie endureth for ever Psal. 136.4.23.24.12 Who onely doth great wonders Who remembred us when we were in danger And hath delivered us from our enemies with a mighty hand and stretched-out arme And as for them hath turned their devise upon their owne head And hath made this day to us a day of joy and gladnesse To this GOD of GODS the LORD of heaven glorious in holinesse fearefull in power doing wonders be c. A â—ERMON PREACHED â—â—FORE THE KING'S MAIESTIE AT WHITE-HALL ON THE V. of NOVEMBER Anno Domini MDCVII PSAL. CXXVI 〈◊〉 convertendo DOMINVS captivitatem SION c. â—ER 1. When the Lord brought againe the Captivitie of Sion we were like them that dreame Then was our mouth filled with laughter and our tongue with joy Then said they among the Heathen The Lord hath done great things for them The Lord hath done great things for us whereof we rejoice O LORD bring againe our Captivitie as the Rivers in the South THE word Captivitie is enough to give us light when and why this Psalme was first indited namely upon their returne from the Captivitie Of which returne of theirs it may truely be said it was one of the greatest nay it was the very greatest Deliverie that ever God vouchsafed his people Their estate no where so miserable as there witnesse the booke of Lamentations Their case never so ioyfull as returning thence witnes this booke of Psalmes No benefit so much celebrated None so many Psalmes as it Divide the whole booke into foure parts one fourt part is for this returne either directly of set purpose as here are 〈◊〉 â—â—gether or recorded in Psalmes though made upon other purpose still as the 〈◊〉 â—elivery that ever they had Yet this I confesse unto you that this Deliverie of theirs such as it was falls short oâ— that of ours as on this day 〈…〉 shal be â—ain to match it But this I must tel you before hand to haue this 〈◊〉 patterned in all points we must not look for it The Scripture hath it not Theâ— had no powder then it was not found If they had 〈◊〉 they would have used it but for the murder of persons they knew no other murther But to 〈…〉 Eâ—â—ates of a Realme at a clap Facti sunt sicut somnianâ—â—s or rather 〈…〉 they neuer dream't of any such And what then is our case 〈◊〉 we that have received from GOD such a Deliverance as we can finde no match for it But well though these Psalmes of the Captivitie come not fully home be not altogether 〈◊〉 ours yet because thâ—re be none liker none that come neerer we 〈…〉 ourseâ—â—es with these and either take our Texts hence or take none at all In taking this then and applying iâ—to the present there shall need but one word to be altered that is the word Captivitie But for it all els would runne very cleere and 〈◊〉 if we might but change that one word and in stead of reading When the Lord turned away the Captivity of Sion we might thus read When the Lord turned away the blowing up of Sion all besides every word els would suite well and keep perfect correspondencie It is true it was not a Captivitie that was turned away from us And yet it is hard to say whether it might not have prooved to that too and whether GOD in turning it away did not happily turne away a Captivitie But if not a Captivitie that He turned away from us was worse then any Captivitie This Psalme sheweth it They that are Captives how miserable soever their case be yet have hope of returning as these had and did But if this of ours had taken place we had beene sure enough for ever returning we had beene all past singing In Convertendo This one word being changed and that without wrong to the Text for it is for a greater all els will fall in and follow of it selfe 1. As that of theirs so this of ours for all the world like a dreame 2. As they among the heathen then said of them So they of other Nations now said of us that GOD had beene our good LORD for bringing us againe if not from the captivitie of Babylon from Babylon I am sure that is from a horrible and fearfull confusion which He turned away from this land and from us all The Summe and Division To set then this Psalme first for them and then for our selves It is a Psalme of Degrees the title is so and two degrees there be in it No new ones but the vsuall which we must still fall upon if we deale with the Psalmes All the Psalmes are reduced to them even to those two words Halleluja and Hosanna Prayses and Prayers Halleluja prayses for Deliverance obtained Hosanna prayers for obtaining the like upon the like need 1. The Halleluja in the foure first verses 2. The Hosanna in the last I durst not sever them they prosper not where they goe not together The Halleluja or prayse hath two degrees which as in all other things so in this make it prayse worthy 1 The Stuffe and the 2 Workemanship The Stuffe or matter I call The turning backe the captivitie of Sion and two degrees in it 1. That Sion is suffered to goe into captivitie 2. That GOD turneth away the captivitie of Sion This is Halleluja for the Stuffe And againe Halleluja for the Workmanship That GOD did not deliver Sion Vtcâ—ngue but so deliuer her as the manner was memorable The manner is sett downe in two degrees Which two are as it were the 〈◊〉 of the other 1. Turneâ— it so strangely as when it was done it seemed rather a dreame then a thing done 〈◊〉 Facti sumuâ— c. 2. Againe turned it so memorably as the Heathen 〈…〉 Tum dicebant c. Whiâ—◠〈◊〉 diâ—ides it selfe â— into the sound amongst the Heathen in the second 〈…〉 Ecchâ— of it in 〈◊〉 in the fourth 〈◊〉 commeth the Conclusion the best conclusion of all Facti sumus c. This 〈…〉 â—heir Halleluja is no sooner done but close upon it commeth their Hosanna To 〈◊〉 knees they get them and pray Converte Domine And in this also two degrees 〈◊〉 they pray to turne it 2 And then so to turne it as the streames in the 〈◊〉 In the South that is the wildernesse likening their captivity to a desert and their 〈◊〉 to streames of water And what more needfull or what more welcome then 〈◊〉 the wildernesse These are the degrees and steppes in theirs The same 〈◊〉 will we tread in our owne to shew that we may with good right convert to our 〈◊〉 vse this Psalme In Conuertendo HAllelujah first for the worke then for the workemanship The worke is VER 1. I. Hallâ—luja 1. For the Worke. The LORD turned away the Captivitie of Sion 1 First of the Captivity of Sion 2 Then of the LORD 's turning it The Captivitie of Sion I aske first why of Sion 1 The Captivitie of