Conspiracie against kings, heauens scorne A sermon preached at Westminster-Abbey before the iudges, vpon the fifth of Nouemb. 1622. By Ro: Willan, Doctor in Diuinity.

PSAL. 2.

1 Why did the Gentiles rage , and the people meditate a vaine thing ?

2 The Kings of the earth stood vp , and the Rulers tooke counsell together against the Lord , and against his Anoynted .

3 Let vs breake their bonds a sunder , and cast their cords from vs .

4 He that dwelleth in the heauens shall laugh them to scorne ; the Lord shall haue them in derision .

THis Text like Ianus looks backward and forward : Backe , to reuiue the memory of this Day ; t' was a day of conspiracie , and this is a Text of conspiracie : Forward , to represent the face of the times present ; tumultuarie times , and this is a tumultuarie Text. Although , blessed be God , and the care of our Soueraigne , we inioy Halcion dayes , yet it is not so in other Christian parts of the world . They haue found them ( pardon the word ) Dogge-dayes ; it is Tertullians Canicula persecutionis . Such is the furie and rage of one against another , that the fume and smoke thereof prognosticates the fire * of conslagration , ready to breake 〈…〉 Naz. ●rat. 3. de 〈◊〉 . foorth to consume all . When the Apostles were forbidden to preach in the sauing Name of Iesus , they tooke their incouragement out of this Psalme . Memorable Luther , when all the world was in opposition against him , found his best comfort in this Psalme . Why should I ( sayes he ) be Heraclitus , when God is Hilarius and Gelasius ? or vexe my selfe with discontent , * * 〈◊〉 . ep. ad 〈◊〉 when God vouchsafes to be merrie , and laughes at their vaine attempts . We our selues may make a double vse of this Psalme : To raise vp our thankfulnesse for our owne happy deliuerance past , and our peaceable estate present , while others struggle against luctantes ventos tempestatesque sonoras , and withall be affected to compassionate the contrition of Ioseph .

And so I come to vnfold the words ; wishing I had Saint Ambrose his facultie , In Psalmis Dauidis explicandis eius lyram & plectrum videtur mutuatus Posseuin . Apparat . * who in the exposition of Dauids Psalms , is said to haue borrowed Dauids owne Harpe ; so properly hee exprest his meaning .

The Text may bee considered three wayes : As a Prophesie , as an Historie , as an Embleme . Dauid represents a threefold person , his Sauiours , his owne , and ours .

Dauid was no sooner designed King ouer Israel , but the bordering Nations , and the ten Tribes made head and conspired . What he saw acted against his owne person , he foresaw in the eye of Prophesie should be accomplished vpon his Sauiour . For so S. Peter vpon the fore-named place , applies these words of the Psalme , to the Passion of our Lord Iesus . As an Embleme it fitteth this day , wherein the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and vtter subuersion of this flourishing Kingdome was intended .

The parts of the Text are two : First , Dauids hard plight and condition . Secondly , Dauids sweet comfort and consolation . The first in two particulars : 1. A conspiracie : 2. the cause of it . In the conspiracie , obserue the actors , and the managing . The actors , all sorts of men ; the basest , and the choicest spirits , the Ruler and the vulgar ; euery one hath a hand in it . The managing is described in foure Verbes , Raging , Meditating , Banding , Plotting : so it hath foure fearefull supporters , Malice , Industrie , Power , Policie .

The cause none on Dauids part , for that is implyed in the Prophets Quare : The motiue on his enemies part , Let vs breake their bonds asunder , and cast the yoke from vs : I , there it is ; The cause of sedition , is the dislike of Gouernment ; they will not brooke either State , or Church , no Law , no Religion . The second part ; Dauids consolation , and that two-fold ; within him , without him . First , the testimonie of his owne conscience , that no ambition of his owne , made him aspire to a Crowne , but God called him , and the Prophet anointed him . Without , the protection of heauen ; God looked vpon him with an eye of fauour ; vpon his enemies with an eye of scorne , Hee that dwelleth in the heauens shall laugh them to scorne . A double description of God ; by a Periphrasis of the place of his abode , He dwels in heauen : By a Prosopopeia , attributing improperly , but significantly , a splen and laughter vnto God . So the Catastrophe and conclusion of all conspiracie , is the Sarcasmos , and bitter scorne of God .

Neither is the ingemination of the word a needlesse tautologie , but an amplifying Emphasis , repetens iterum iterumque monebat , doubling the admonition to beware how men fall by rebelling against God his Anointed , into such a degree of miserie , as to be contemned of God .

I begin with the Text as a Prophesie . The old fiction of the Gyants warre is heere represented in a true action . The petie Potentates of the earth are in armes against the graund Lord of heauen , who if he thunders , the greatest of them tremble , and with Tiberius flie for defence , to the poore refuge of a Laurell wreath . If he makes the earth to shake , What priuiledge haue their Palaces , aboue the meanest cottages ? will the Angels come at their call , or the Sunne shine at their commaund ? Nay , come lower , in the ayre beyond a Nimrods tower they cannot build , which the birds will flie ouer . In earth is their dominion ; and that limited , circumscribed ; their bounds dooled out by him whom they oppose . The Persian Monarchie did not passe the narrow Hellespont . The Grecian neuer had one foot in Africa , nor the Romane beyond Euphrates . Ouer men they rule , neither those which are past , nor those which are to haue beeing , not ouer one whole man ; the body they may destroy , the soule is out of their reach ; they cannot compell the will , nor alter the affection of the meanest . What Forces then can you bring into the field ? weigh your strength . Are you able to resist his power , from whom your owne is deriued ? no surely , this rebellion is not directly intended against God , but his Anointed Iesus Christ ; 't is a mistake , they cannot be seuered . He that doth not honour the Sonne , doeth not honour the Father who sent him ; 't is against both , but especially against King Iesus : a King indeed , euen as a man , by most iust title ; the Deitie being vnited to the humanitie , gaue him right ouer all things ; hauing purchased the world by the effusion of his blood , he is absolute Lord ouer it ; his humiliation promerited this exaltation , and being the naturall Sonne of God , he obtained it as his patrimonie .

Is he a King ? what are the Ensignes of his authoritie ? where is his crowne ? not like Dauids which he raught from Hadarezers head : that was of pearle , his of thornes , which mille puncturis , with a thousand stings pierced his royall head . Yet S. Iohn sees not onely many crownes vpon that head , but all crownes cast at his feete . Is he a King ? where is his throne ? not like Solomons of Iuory ; his was of wood , the Crosse ; Dominus regnauit a ligno . The malitious Iewes rased the last words out of the Text , * * Iustin Mart. Triph. Tertull. aduer. Mar. yet by the Title they set vp , they acknowledged his souereigntie , and their owne rebellion . Quem Israel crucifixit vt maleficum , * * Clement Alex. coronauit vt regem , Whom they crucified as a malefactour , they stiled a King . Is he a King ? where is his court ? besides that in heauen , in the hearts of his chosen , there hee keepes residence . Is he a King ? where lies his Exchequer , and reuenewes ? not like Augustus , who taxed all the world , and did no more then hee might . Tribute is Princes due , as markes of their power , sinewes of their maintenance , recompences of their labours . But this King exinaniuit seipsum , did emptie himselfe to in rich his subiects , and out of the treasurie of his mercie paid all their scores : as Elias gaue the widow oyle enough to satisfie her creditors , and to liue beside ; so this King bestowed vpon vs his sorrowes and obedience , to cancell the hand writing against vs , together with the rich talents of his grace , which well imployed will make vs liue for euer . The Tribute he requires , is praise and honour of his holy Name ; the rent hee cals for , is faith in his merits ; the homage he expects , is obedience to his Lawes . His Lawes , what are they ? Mandata eius non sunt grauia , His commandements are not grieuous ; whatsoeuer he teacheth is trueth , what hee inioynes is righteousnesse , what he promiseth is happines ; and yet against this King , Dauid fore-sees this great tumult and opposition . No sooner did this King display his banners , so Esay cals it , * * Esay 11. 12. In signum populorum , for a signe to the people , to muster vp the world to an holy warre , against the deuill and sinne , but presently they band to ouerthrow his standard , and to teare his colours . Esay his Signum populorum , becomes * * Luke 2. Simeon his Signum contradictionis . It is a Metaphor from Archers , who set vp a marke to shoote at , and striue to sticke their shafts in the very center of it : Such a marke was King Iesus , vpon whom both Iewes and Gentiles did emptie all their quiuers . Herod the father began the leading shoote with a deadly arrow , to entrap the life of Christ in his cradle : hee caused fourteene thousand infants to be put to death , but missed his aime . Herod the sonne shot at him an arrow of scorne , and mocked him . The Priests and people shot at him an arrow of accusation , Gens tua & Pontifices tuj accusant te ; & Pilate the Roman Iudge shot the vp-shot of condemnation : but as elegantly Ambrose , Absoluit iudicio , condemnauit mysterio , He absolued him in his iudgement , and condemned him in a mysterie ; What mysterie ? this of the Text , the heathen and the people , Iewes and Gentiles , the vulgar and ruler , Herod and Pilate , Annas and Caiaphas conspired against King Iesus .

Heere is the accomplishment of this Prophecie , once fulfilled in Christ our Head , euer to be fulfilled in the Church , and his members . As long as it continues vpon earth it shall euer bee haunted with one of these three Furies ; 1. Persecution , 2. Varietie of opinions . 3. The vnanswerable conuersation of Christians to the rule prescribed . Sometime Tyrants seeke to deuoure the Church , and to roote vp the seedes of truth , not onely those without her pale , but in her bosome . * * Del Rio Adag . Sacru . The Monke , who ambitious of Martyrdome told the Souldan , that hee was come into his Court , to die for preaching the truth , was answered , ( I wish it had not beene true ) hee needed not haue trauelled so far for death ; For he might easily finde it among his Princes at home : but force neuer got ground of truth : all tempters of that kind were inforced to confesse with the cruell Queene , Ego prosum sola nocendo . Heresies indeed haue done more mischiefe by deflouring pure doctrine ; some so foolish , as made Christianitie ridiculous to wise men ; some so wretched , as made Christianitie reiected by honest men . Oh Christian Religion , the cleare fountaine of peace and vnion , how doe thy distractions turne thee into a puddle of quarels and contentions ! How are thy Wels become Esek and Sitnah ; thy Waters , Meribah , that wert Siloe , flowing in a gentle current ! Thy sacred Scripture is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Thy blessed Sacrament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thy reuerend Name , the maske of warre , and vaile of sedition ; * thy dissensions portend 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nazian. orat. 1. de pace . thy dissolution . Had not thy Sauiour inclined the heart of one by his intercession , as with a Lituus , or Augurall staffe and Warder , to stint & stay the ouer-nimble hands of begun furie , as the Angel did Abrahams , that monster the sword , whose glistring face flashed foorth lightnings of terrour , with blood-shotten eyes wildly staring , his steelie handes offering rough embracements , his wastefull feere wandring about thy pleasant borders , threatning hauocke and desolation , his Whale-like mouth wide open to swallow thee vp , had surfetted of thy flesh , and beene drunken with thy blood . To such a miserable state wert thou brought , by renting of Christs * * Sacramento vest is vnitatem Ecclesiae consignauit . Cyprian . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . indiuisible garment , which the souldiers forbare to teare in sunder . As the Prophet of Iudah , According to the number of thy Cities , are thy gods , O Iudah : so of Europe , so many Countries , so many seuerall opinions .

But aboue all Rebels against our blessed king Iesus , those for number exceed , who acknowledge him for their Souereigne , and deny him obedience , who embrace his Faith , and by their sinfull liues , tread the blood of his Couenant vnder their feete . * * Non est vera fides quae verbo credit , & moribus contradicit . Greg. It is no true faith , when the life confutes the faith . If wee be Subiects , why doe wee liue , as Outlawes ? If his Disciples , why is our conuersation contrary to his Discipline , as though wee were trained vp vnder Epicurus , or Mahomet ?

I haue done with the Text as a Prophecie ; onely I must put the Quare to it : And I finde among the Expositors , a threefold Quare ; 1. of Inquisition . 2. of Admiration . 3. of Reprehension .

If the Quare bee put in generall termes , how comes it to passe that there are such stirs , tumults and garboyles in the world , such and so great , as if God did not sit at the helme ? The question is hard , and pressed too farre , may prooue curious . Augustine confesseth that this Quare , after it had rackt and tortured him to finde out the cause of euill , turned him into a Manichean heretique . Solomon tels vs that the locks of the Spouse are curled , & his haire blacke as a Rauen. The secrets of Gods prouidence are curled and intortled , wee cannot vnfold them ; his haire blacke , his wayes past finding out . Though he bee in himselfe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to vs he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; he dwels in light , but such light as no man can attaine vnto . The modest and short answer to this Quare , is that of the Schoole , In particular administrations , a prouident Thomas . Ruler preuenteth , what in him lies , all inconueniences : but in the vniuersall gouernement , it seemed best to Diuine wisedome to suffer some euill , not for want of power to hinder it , but out of his abundant goodnesse . If God did not suffer some euill , wee should want much good ; The good of his iustice and mercy , which shine foorth in his seuere iudgements , in his gracious indulgence . Goodnesse had not bin so illustrated ; her opposite makes it more amiable . And as out of the salt brackish Sea sweete showres are exhaled : so from euill , the Almighty his power drewe the dewes of grace in our Lord IESVS . And this is as much as I dare adde to the Quare of Inquisition .

2. Quare ? why should the good and vertuous be alwayes opposed and exposed to the furie and malice of cruell men ? Indeed this is res mira , strange & marueilous , but not res noua , any new matter . It was thus from the beginning . No sooner was God worshipped and serued , but hatred Inuidiam s●●tita est religio . August . and spite fell to the lotte and portion of Religion . The first man who pleased God Liuor sacrificij seminarium fratricidij . was slaine ; the acceptable sacrifice was the seminary of death . It can bee no otherwise , dissimilitude and distance of maners breede alienation of affections . There is nothing doeth so condemne the liues of the wicked , as the conuersation of the godly , the fatte kine make the leane seeme more il-fauoured ; hence their rage and sauage behauiour : besides , 't is the pleasure of God thus to try and honour his Saints , and to produce their patience . What pictures could Apelles draw ? did he want a table to work vpon ? What building could the Architect reare without stones , timber , and materials ? This is enough to stay the Quare of Admiration .

3. What is it you goe about ? It is to no purpose ; you imagine a vaine thing , vaine impossibly , vaine vnprofitably . No wrestling of man can euacuate the Diuinum consilium dum deuitatur , impletur , humana sapientia dum reluctatur comprehenditur Greg. purpose of God . Whileman struggles , he is caught , and by resisting the wil of God , hee doth fulfill it . Second causes are susceptible of impediment , as the burning of fire by the action of water : but there is no euasion to shun the Decree of heauen . All wretched indeauours against Christ and his chosen , are like Caligula his enterprises , who neuer tooke any thing in hand if there were hope to effect it ; 't is vaine impossibly .

And what profit can arise ? hee doeth a shrewd turne who gaines by it . To count euill for gaine , is vniust , but humane : but mischiefe intended for mischiefes sake , is Deuilish . The old way of trecheries began at quid proderit nobis ? as in the case of Ioseph . But now adayes a new sinne is Nouum & inaestimabile , in plurimis malum est , parum alicui est , si ipse sit faelix , nisi alter fuerit infaelix . Saluianus de Prouid . 5. hatcht and rife with many ; they cannot be pleased to liue in quiet themselues , vnlesse they disturbe the tranquillity of others . As vipers and the venimous Cantharides and stinging spiders , are more detestable then beares or wolues , because they sting folke to death without any benefit ; So that is an odious designe which is vaine improfitably .

And now I passe from the Sunne to the shadow ; from the Propheticall conspiracy against CHRIST our King , to the Historicall faction against King Dauid .

The people rage . For people in any estate to grumble against Gouernours , is no nouelty : neuer was any Gouernour so prouident or happy , as to eschew the furious clamour of some vnbrideled and impetuous spirits . A King that hath a great multitude to gouerne , might as safely Tutior esses pastor vrsorum & Tigridum . Petrarch . be a keeper of Beares and Tigers . The Lion will kisse his keeper , the Elephant will bee ruled and ledde about by a little dwarfe ; but man is an indomable creature .

If you recount the Fate of kings , more Curtius . haue beene indangered by the practises of their owne people , then by outward hostility . As it was said of Seianus ; so of the people ; They are as weyward , when pleased , as when opposed .

Among those who conspired against Cesar , there were more whom he had obliged by benefits , then exasperated by iniuries . I , but this is the lot of some oppressing Princes , whose gouernement make the people sigh . Nay , the best that euer were , haue found enough to do , to keepe the people in good order . Meeke Moses , to shun a showre of stones , is glad to take sanctuary , and flie to the Tabernacle . Good Dauid is not free from rebelling Sheba , reuiling Shimei ; and , as the text tels vs , the people rage at him . No King like Dauid ; the Scripture propoundes him as a patterne to Princes . When it honours the good , they are sicut Dauid : when it blames the degenerated , non sicut Dauid .

The holy Ghost , describing the genealogie of our Sauiour , from how many Kings he was descended , vouchsafes none of them the stile and title of a King but Matth. 1. Dauid , and him twise in one verse . For a literall and a moral reason ; partly , because hee was the first King , setling and establishing the kingdome of Israel ; but principally , for that hee was indued with all princely qualities of iustice , wisedome , clemencie , courage and deuotion . Yet see heere the vnruly people rage at him .

And not onely the giddie people , but the Rulers . It was a good Embleme of Farnesius . the Cardinall , describing the bootelesse attempts of an vnguided multitude , a Beech tree with the top off , the Motto , Ruina reliqui ; for as that tree withers when it is lopped , so multitudes vanish without leaders , and become a burden vnto themselues , and a prey vnto others . Therefore the Rulers come in . As the Planets in these Epicicles or little orbes are carryed irregularly against the heauenly motion : so sometimes pettie greatnesse is prone to stray from their duty toward their Supreme , if either the rayes of fauour fall not so directly vpon themselues , or vpon others more then they wish . For although Principi● est virtus maxima , nosse suos . Princes can best iudge of the fitnesse , worth , and fidelitie of their owne instruments , and , like the Sunne , shine more brightly vpon a cleare smooth glasse , then vpon an vneuen clod , neither apt to receiue nor reflect the beames : yet as in building , so in States , the turret ouer-looking the bordering houses , is wished downe , and the hand disliked that set it vp . If Dauid make but a feast to Abner , Ioab will expostulate with him . Sometimes men of high spirit and meane fortunes will distemper Dauids peace , sowing dissensions among the Nobles : The contentions of prime men being their Curio nil habuit in censu , praeter discordiam Principum . Plin. onely reuenue . Perhaps they will take pet , if the secret affaires be not imparted , when their open bosomes full of chinkes are no caskes to containe them . Antigonus would not reueale , being asked of his owne sonne , what time hee would remoue his campe , but said , the sound of the trumpet should giue them notice . It is enough if Dauid vouchsafe to disclose Ardnum nimis est meruisse secretum Principis , vbi si quid cognoscitur prodi , vel ●b alio , formidatur . Cassiod . variar. 8. cap. 10. himselfe to his faithfull Cushais , whatsoeuer be pretended . Disobedience in a vulgar man , may admit vulgar apologies : but in a ruler , or man of qualitie , it is a decompound sinne ; the example more spreading and contagious ; their eminencie makes it more conspicuous . Obserue how fitly the Prophet speakes ; he attributes rage to the vulgar , power and policie to the Rulers . They meditate , band , and plot : A word of each verbe .

They meditate : All sinne is painefull 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and laborious , the Poet was deceiued , when he said , Facilis descensus Auerni , the way thither is of hard accesse . The couetous make their passage thorow stonie rockes of hardnesse and penurie . The ambitious clambers vp steepe hils , and craggie mountaines , to get a place as slipperie and tickle , as the chaire of Eli. The voluptuous tramples in durt and mire , besprinkling himselfe with shame and infamie . The Reuengefull breakes through hedges stucke with thornes , making him all gore and blood . The Enuious walkes * Quot bona faelicium , tot tormenta inuidorum . Seneca . in darke and shadie places , that hee may not see an others happinesse . But especially the sinne of Mischiefe , is a vigilant , painefull , indefatigable sinne . Iudas will bee awake when Peter is asleepe : the Tare-sower in the field , when the Husbandman is in his bed ; 't is their care , studie , meditation .

Againe , obserue what a cowardly thing sinne is . Eue had no sooner offended , but shee sought out a fellow and companion . Vpon Caine his cruell designes , how hee trembled and quaked , there being none in the world to feare but his parents and sisters ; yet hee thought in euery bush an ambush laid for him . All sinne is timerous , but aboue all , the sinne of Conspiracie . The ten Patriarkes durst not set vpon one Ioseph , without a venite occidamus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Plut. in vita . Agid. They who are most strict obseruers of order and gouernment , and fearefull to offend lawes , are most valiant and couragious in a iust cause . But Conspiracie is a sin of such ougly shape , and horrid representation , as the partie dares neuer looke vpon himselfe single and alone , but runnes as a deere to the herd ; then they troope and band . And because power not directed is but armed follie , they take counsell together . Counsell , marke their secrecie : together , marke their vnitie : Counsell to a designe , is as the foundation to a building ; secrecie seales it safely vp . Mines , if they bee discouered , returne vpon the enginer ; and coles moulder to ashes , if the sunne shine vpon them . The Conspirator learned this Lesson well , who being asked his knowledge , answered , If I had knowne Ca●ius apud Senec. it , you had neuer knowne it .

And if vnitie keepe them not together all is marred I he diuision of Iordan makes a passage to the Arke ; the disbanding of a faction is the ouerthrow of it . Cyrus comming to Euphrates , found the swelling riuer impassable , diuiding it into three hundred streames , it was fordable euery where : but Dauids Rebels sticke close , and take counsell together . By this time you perceiue Dauids hard case , and indeed the case is very hard .

There be two Pillars of Gouernment ; Direction , in the Superiour ; Obedience , in the Inferiour : the Eye to see , the Eare to heare , God made both , saith Solomon . Pro. 20. When these meet , the State is succesfull ; diuorced , nothing right . The Grecians exprest this well in the Marriage Iupiter made betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the child brought forth betweene them was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aeschilus . When authoritie is married to obedience , the fruite of that match is happinesse : It was not now so with Dauid , and yet the worst is behinde , for I must put the Quare once againe . Wherefore is all this malice , this stir , combining and plotting ? it is for all , pro aris & focis , the safety of his Person , the securitie of his State and Kingdome . They will breake the bands asunder , and cast the yoke from them . By bands , all Interpreters vnderstand good Lawes . By Ve●us & 70 Inter. the yoke , some allude vnto Religion , that sweet and easie yoke of Christ ; nor is the Metaphor vnfit . A yoke and collar doe bowe the necke , and Religion tames the stubburne nature of man , and makes him yeelde due obedience ; It is the cyment of societie , and strongest Pillar of Gouernment .

I begin at the Bands : The Common-wealth is a Tabernacle or Tent ; pitcht vp to shelter men from wrong and iniurie , that they may liue happily together : Lawes are the cordes of it ; breake the Ier. 10. 20. cords the Tent falles ; My Tabernacle is fallen , my cordes are broken . Lawes are Bandes , for the wilde , to cicure them and humble them , for the weake to secure and keepe them : as in Vines , they are vnder-propped and bound vp , to make them fruitfull in vessels , they are hooped to containe liquor : so Lawes are bonds to hold the euil in awe , & the good in safety . They binde all without exception , I speake not of Princes , Lawes were Leges Principinemo scripsit Plin. not written for them ; Lawes do not , like death , equall the Scepter with the spade : yet as it was said of the blessed Virgin , offering her legall sacrifice for her Purification , Supra legem fecerat gratia , sub lege humilitas ; so of good Princes , their high Calling makes them aboue Law , their humilitie respects it .

I speake before an Honourable Audience , before Him , cuius dignatur ab ore Caesar in orbe loqui , and those whom our Dauid hath made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Guardians , and Presidents of his Lawes . Take care , I beseech you , of the Cordes , for danger of the Tabernacle ; Your innocencie will pardon my humble boldnesse ( audacem faciebat amor ) doe not your selues breake Dauids bands . The Law is good , saith the Apostle , but take it together , if it be vsed lawfully , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suffer not the Prouerbe to be verified , Lawes which are virgins Leges in cala●●● virgines , in for● meretric●● . in the penning , become strumpets in the pleading ; and that they doe , if either they bee too much prostituted by vendible tongues , or wrested and peruerted by any sinister interpretation . It was the Chilo apud Plut. wise mans speech ; That Common wealth is best , where the Lawes are more heard then the Orators . Let the Law bee a Sanctuary to the oppressed , no shambles for the innocent : A lanthorne to guide , no labyrinth to wander in : A hauen for harbour , no rocke to dash vpon . How will you answere it to your Dauid , heere ; to the Lord of Dauid , hereafter ; if you violate what he hath charged you to maintaine ?

For the people , Lawes are to them a threefold bond , for their liues , their estates , their conuersation .

1. Their liues in the protection of Dauids Lawes . Life is of all naturall things the most excellent . Looke into Nature : We see in plants the roote , where life lies , is hidden in the ground to preserue it ; in beastes , the Serpent fenceth his head , in man , the very fabricke and constitution of his body expresses it . Mans heart , the fountaine of life , is not only inclosed with a thicke skin or filme , but inuironed with a strong wall of ribs . And as Anatomists Pliny . doe obserue , the bones about the heart do beare the fashion and representation of a sword to defend it . Life is such a blessing , as the happy man desires to continue , and the miserable man is vnwilling to forgoe it . Imagine then you heare Dauids people speaking vnto you , as the Captaine ouer fifty to Elias ; Let our liues bee precious in your eyes ; keepe the bond of life , as God did the tree of life with a flaming sword to guard it .

2. Their estates and liuelihoods . The power ouer it is in the King , * * Quicquid habet locuples , quicquid custodit auarus , Iure quidem nostrum est , populo , con●edimus , vsum . Gunterus . Quod haec villa mea est , illa tua , ex iure Imperatorum est . August . tract . 6. in Iohannem . the property in his Subiects , the tuition in his Laws , the fruition their owne . Vnlesse Mephibosheth enioy his lands , and Naboth his ancient patrimony , euery one sits in peace vnder his owne Vine and figtree , the bond for estates is broken .

3. The bond of morality in conuersation . Plena turbis , & turpitudinibus . Saluianus . What a field I haue now , might I expatiate ? It may bee said of this Kingdome , as of Carthage , It is as full of sinne as of people . And as the father said of Lazarus , Quot vlcera , tot ora Austin . So many sores , so many mouthes calling for pity and helpe . The idlenesse , drunkennesse , pride , and all manner of dissolute licenciousnesse , are so many tongues crying out , that the bond of morality is broken .

Now the yoke is Religion , the soule and life of gouernement , without which it cannot prosper and flourish . It was a vaine conceit of the Emperour , who refusing Bassianu● . the name of Pius , would bee called Faelix , Happy , and not godly . There can bee no felicity but in appearance , where God is not truely serued ; Godlinesse hath the promises of this life , and that which is to come . A yoke by the grace and mercy of God we haue cast off , Iugum oneris , a burden neither wee nor our fathers were able to endure . They tooke our siluer , and gaue vs no bread , emptied our purses , and starued our soules . A yoke wee haue imbraced , the Doctrine of IESVS CHRIST purely and frequently taught ; put wee our feete into the linkes , and our neckes into the chaine , bow wee downe our shoulders vnto it and beare it . Let vs Eccl. 6. 23. neuer bee weary of the bandes ; at the last we shall finde rest in it , and that shall bee turned into our ioy .

Neuer could any King or Gouernour containe all their people vnder the yoke of one and the same Religion . Not Adam in his little Kingdome , great in circuit , small in number of persons ; difference in so fewe increaseth the difficulty of the worke . Not Noah in his octonary family . Not Moses inuested with extraordinary power of working miracles , apt to gaine credite and beliefe . The Israelites in his time followed strange gods , Belphegor & Moloch . What hath not our good Dauids religious care indeauoured to keepe this yoke from being cast off ? By his example ; what priuate man doth more frequently tread in the Courts of the Lord , or visit his Temple ? What Prince did euer so teach his Courtiers to pray ? By his writings ? What reasonable man sees not the force of his arguments ? Sybilla prophecied of Antichrist 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that papers should be his destruction ; the prophecie is fulfilled in his MAIESTIES papers : and of him may the aduersaries of his Religion say , as Charles the fift of Luther , Vnus homo nobis scribendo perdiderat rem . As for the obiection , that the edge of the Law seemes to be blunted , towards such as imbrace not this yoke , 't is light ; for many times a contrary winde driues a ship into a safer port then it sail'd vnto . Relaxation may doe that good , which rigour could not ; truce begets Tempus inane peto , requiem , spatiumque furori , Dum mea me victam doceat fortuna dolere . peace , respite asswageth rage , and calmes the stormes of vnquiet mindes . Whensoeuer time discouers fauour to incourage the sons of Belial , whether he bee Guelph , or Gibiline , Papist or Puritan , he wil find the wheele turned vpon those that seeke to turne the wheele of our Church-prosperity . By his last heauenly directions , which followed well , may place Religion where it is not , and settle it where it is already entertain'd . He who is not moued by his example , nor instructed by his works , nor wonne by his clemency , nor obseruant and pliable to his direction , I doe not say resists , but argues and makes doubts , fearing where no feare is , is a plaine rebell to CHRIST in heauen , to Dauid on earth . Intonante Dei praecepto , obediendum , non disputandum . Austin . For when Gods precept thunders , and that is when the voyce of his Deputie speakes , we must submit and not dispute or els the yoke is cast off .

In the last gaspe of allotted time I proceed to the last part of the text , Dauids comfort twofold . Within he stands vpon his innocency , that hee was no intruder , nor sought the kingdome by any euill artes ; the right owner placed him in it , he was Gods anointed . I passe the word handled already by him , cui doctior orbis submissis defert fascibus imperium . Onely this word held vp Dauids head in trouble , and may be a sure comfort , not only to Dauid the supreme , but to euery subordinate whom God rayseth vp , they must meete with much difficulty and more enuie . But as he neuer manageth a place happily , who comes to it indirectly : so when God giues authority , hee giues ability to vndergoe the first , and a cleere conscience will beare out the latter .

His outward comfort is from heauen . Hee that dwelleth in the heauens , That is a cheering word , from thence all blessing descend , from thence deliuery out of all danger . There is the court of Audience for the Embassadours , which are our Mittimus preces & Lachrymas ad Deum Legatos . Cypr. teares and prayers . Saint Iohn sees twelue gates in heauen , al open , and all day open , to entertaine suitors repayring thither .

Hee that dwelleth in heauen is a word of terrour also . As out of a watch tower he beholds all secret and close practises , no doores shut , no curtaine drawne , no parapet or wall to shelter , no vaile betweene , no vault to couer ; All thinges ( saith the Apostle ) are naked and bare before him , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word taken from Anatomie . As when the skin is flead and the flesh pared away , all the inner parts are laid to sight , such are our actions to God . Man sinnes , as if he had a Dan. 2. 12. Qui ita nos aspicit vt à nobis aspici nequit , eo magis timendus , quo cuncta videns a nemine videtur . Greg. sup. Iob ca. 23. Giges ring to make him inuisible : but when we are in darkenesse , God is in light , and by extramission of his owne raies makes opacitie visible . As if some lay hidden to intrap vs , but wee see him not , our caution is raised , and our feare doubled : so should our care and circumspection increase , who liue in the presence of All-seeing God .

Hee that dwelleth in the Heauens , Is a word of instruction . Earth is but a turfe for man to trample on , heauen is our home : heere we haue but boothes , there are the mansions , In my Fathers House are mansions . No mortall Vitruuius can make an immortall habitation . The silly Spider may teach vs , who vpon the least touch of her copweb ; flits and remooues . The world is a copweb-world to bee swept downe with the broome of fire ; therefore let vs so liue , as that we may liue and dwell with him who dwelleth in the heauens . What does hee there at this time ? Hee laughes . That is a hard word at the first view . Are the iniuries of his Saints , the cruelties of their enemies , the wicked enterprises against his anointed , matter of laughter ? Laughter is a diminution of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sopater . apud Stobaeum . state , as hee told Princes . Seuere Cato thought it became not the grauitie of a Roman Consull , and is it attributed to the Maiestie of heauen ? There is a threefold Theologie or way to discourse of God . 1. Negatiue , honouring him in silence , not daring , because not able to expresse him , as when hee is saide to be inuisible , incorporeall . These Negatiues do secretly grant a more excellent knowledge , then can be attained , silence being the best eloquence . 2. Affirmatiue , speakes of Diserti multi Austin . 1. confess . cap. 4. God in few words , and those of perfection ; as when he is stiled good , wise , iust . The first , like a Statuarie , hewes & hacks out matter ; the second , as a painter , illustrates and sets it foorth in colours . The 3. way is Symbolicall , attributing al things to him which may make way to our vnderstanding , as here laughter . Not to insist in the point , how affections are said to be in God ; Nazianzen dispatches it in one word , they are in him by Antistrophe or a conuersion . Looke how man is affected , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. in Iamb . when hee beholdes some Dwarfe buckling to grapple with a Giant : so our shallow capacitie , not able to expresse him otherwise , describes him , as our selues would be , in a merry disposition , deriding vaine attempts .

Gods laughter importes these 4. particulars . It expresses how easie and facile it is to the Almighty , euen at pleasure with a smile , to ouerthrow wicked designes , Ludit in humanis diuina potentia rebus .

It shewes the patience of God in his quiet forbearance , who could in a moment destroy them . The Poets fiction hath a graue morall . They faine lame Vulcan to be the Cutler of heauen , and Armour-maker to their gods . The true God is slow to wrath , and vnwilling to punish , proroguing his iudgements , expecting repentance , yet so as by delaying , he brings his owne purpose to passe . Some times hee suffers them to deuise plots , as Pharaoh imagined that hee had found away by drowning the Israelites males , to root out their name from the earth : but did not God smile , when at the same time his owne daughter , in his owne court gaue princely education to Moses their deliuerer ? Iulian supposed by rearing vp the Iewish ceremonies , to supplant the new Isoe . Eccleshist . religion by the old , and therefore would be at the cost to build the Temple againe : but did not God smile , when from vnder the foundations , as from Vesuuius hill , flaming fire brake foorth and dissolued all his workes ? Sometimes hee lets them make some progresse in their attempts . The Philistins surprise his owne Arke and carrie it away : but did not God smile , when their idoll Dagon tumled downe to doe it reuerence , and themselues so tormented with sickenes , as they were enforced to restore their pilfer with shame enough ? When superstition and idolatry seeme to bee aduanced , the restauration tendes to the greater ruine . Is Dagon perked vp to his place againe ? short is the wickeds ioy : Gods smile takes off his head and hands , leaues him neither wisedome to guide , nor power to subsist .

He permitted his Temple to be sacked & rifled , the holy vessels to be prophaned and caroused in ; but did not Gods smile make Balthasar to tremble at the hand-writing vpon the wall ! Oh what are his frownes , if his smiles bee so terrible ! We may not iudge of Gods workes vntill the fift act , the case deplorable and desperate in outward appearance , may with one smile from heauen finde a blessed issue .

3 This laughter argues not so much what God doth , as what they suffer by discouering and frustrating their practises , hee exposeth them to scorne and contempt . Aboue hell there is not a greater punishment , then to become a Sannio , a subiect of scorne . Sampson bare with more patience the boring out of his eyes , then the ludibrious scoffes of the Philistins . Alcibiades did professe , that neither the proscription of his goods , nor his banishment , nor the woundes receiued in his body , were so grieuous vnto him , as one scornefull word of his enemy Ctesiphon . Good Queene Ester in her prayer to God for her people doth humbly deprecate this height of infelicity , O let them not laugh at our ruines ; and Dauid holdes it for a singular token of Gods fauour ; By this I know thou hast a respect vnto mee , that mine enemie doeth not triumph ouer mee .

4 Lastly hee laughes , that is hee despises their prayers , and stops his eares when they call vpon him . A Chirurgion neuer cures a wound while the iron or steele remaine in it ; nor doth God heare the suites of those , whose will continues in sin , whose thoughts are iron , steele & gun-powder . They may conceiue prayers and take the Sacrament ; but God highly disdains , that his dreadful name & holy institution should be so prophaned . Praier is our bil of exchange , and is allowed in heauen , and returnes with what sums of blessing we desire , if agreeable to his wil. But when mischieuous intentions appeare , God protests their bills , and proclaimes them bankrupts of his grace to all the world . So then Dauid hath found great opposition , but withall a sure protection ; men sought his ouerthrow , God wrought their confusion . Rebellious doome is heauens scorne .

One word of this text , as an Embleme to this day , shall giue a period to your patience .

This day , the fift of Nouember , a fatall inauspicious day , branded in historie with a blacke coale for mischiefe . Among the Grecians it was kept with sad solemnitie for the losse of noble Aratus , the often Plutarch . in rita Arati . Manlij Calendarium . preseruer of his country . Among the Iewes famous for the slaughter of Zacharias the Priest , that day butchered in the temple , betweene the porch and the altar , our Sauiour vpbraiding the murder , many yeeres after the fact . Among our selues neuer to be forgotten , a day for which we neede no Darius prompter , Memento Atheniensium ; A day , quem semper acerbum , semper honoratum , as he said of his fathers death day , euer to be thought vpon with sadnesse , and yet euer to bee remembred with ioy . For as Lucullus said of a day ominous & fatall , he would make it luckie and prosperous : so blessed be the change , God hath turned the funerall into a festiuall . I wil not recount the well known story , only I must put the Quare , why against our gracious Soueraigne ? Could any complaine of his iustice ? That is such as it were not best for any greatnesse to aduenture vpon . Or of his mercie ? that is such as his enemies neuer implored in vaine . Or of his vnquiet disposition ? he is the Nestor of the times ; Componere lites inter Peliden festinat , & inter Atriden . Hee was euer , euer will be , the Noah of the age , borne to giue men rest from their toiles and labours , the loadstar of his actions is peace : he hath alwayes called to the raging Christians , as the moderate Roman , Parte ciuibus Pompey . Spare your blood , spend not that prodigally among your selues , which thriftily imployed , might ransome your friends , and ruine your enemies . What cause then can you alledge ? yes a colour ; one fault his Maiestie hath , which sure he will neuer amend ; the same fault which was found in Daniel long agoe : hee was so faithfull as no blame , no occasion found , but onely in the worship and seruice of his God . That is the true Quare . His Maiestie doeth not open his windowes to the Romane Saints , but toward Ierusalem aboue , and prayes to the God of Heauen . No roaring of Bulles can make him set vp an Idolatrous calfe , as Ieroboam did : Hee will not erect Images , as Nabuchadnezzar did ; nor , to gratifie any forraigne Power , set vp an Altar , according to the patterne of Damascus , as Achas did ; nor alter his Profession for Affinitie , as Hemor and Sichem did . This was the Quare of their malice , and withall of Gods mercie towards him . For as all Kings and Kingdomes are vnder the wings of Gods protection : yet those principally , where his Church is fostered , and his sauing knowledge spread . It is his custome , those who promote his seruice , and take care of his holy businesse , hee vsually prouids for their safetie . Doe the Israelites goe vp to his solemnities , & leaue their countrey vnpeopled , to performe his command ? Tho Borderers bee prone to take occasion of inlarging their Territorie ,

Quemque suae rapiunt scelerata ad proelia Luca. causae ;

God will take away that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and itching appetite of incroching : no man shall desire their land , no man dare inuade them .

If the Quare bee asked for the Parliament : Why raged they against it ? The Text shewes , that the breaking of the Bands was their intention ; there the Lawes were made which held them in awe .

This Place where wee now are , calleth for a Quare : Why should this stately Pile haue been demolished , and not one stone left vpon another ? This is Abrahams Mach-pelah , the burying Caue of the Patriarks , Hierou . ad Marcel . Dauids Mausolaeum , so Hierom called his Sepulchre , whereat hee was wont to pray : This is Solomons royall Reconditorie , wherein were one and twente receptacles , or Celles ; as if in the spirit of Prophecie he had foreseene , how many Kings should be interred there , for iust so many in number , if you account from Dauid to Zedechiah : This is Iosephs Garden , a dedicated Cemetery , containing veterum decora alta parentum , the sacred vrnes , and deare reliques of our famous deceased Princes . Why did the heathen rage ? For say the people were Christian ; yet the rage was heathenish , and barbarous aboue all madnesse . The Lunaticke in the Gospel , who liued among the Graues , did not roote them vp .

I end all : He that dwelleth in the heauens looked downe vpon vs , let vs looke vp to him : since by his mercy we liue and breath , let vs liue to breath Praise and Thankes-giuing vnto his Name . He hath neither zeale to Religion , nor loue to his Countrey , nor loyaltie to his Soueraigne , who this day binds not the Sacrifice with cordes to the hornes of the Altar ; who this day sends not vp to heauen some incense of thanks . The Iewes once a yeere were wont to celebrate a Feast to sorrow , wherein they went barefoot , and with bitter imprecations they cursed Titus and Vespasian , for the destruction of their Citie and Temple . I speake confidently , fidenter quia fideliter ; and I may say it without breach of any rule of charitie : Priests , Iesuits , and all such Romanists , as haue euill will at our Sion , this day doe keepe a feast to sadnesse , if not for griefe , that this hopefull Plot miscaried , yet for shame ( vnlesse they be past shame ) that it was attempted . Let their sorrow increase our ioy ; let our ioy increase our Thankfulnes . As Caesar said of Phraates , he was prius victus quam visus : so this Conspiracie against our Dauid , was knetched before it was fully hatched , vndertaken , but ouertaken , Hee that dwels in Heauen laught it to scorne . To him therefore , this day and euer , be ascribed all Honour , praise , and glory . Amen .

FINIS .