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 [Page 2] 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 [Page 3] 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 [Page 4] 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; [Page 5] 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. [Page 6] 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; [Page 7] 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; 'tis a mistake, they cannot be seuered. He that doth not ho­nour the Sonne, doeth not honour the Fa­ther who sent him; 'tis 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 [Page 8] 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, VVhom 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 [Page 9] 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. [Page 10] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 15] 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 [Page 16] 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, 'tis 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 [Page 17] if there were hope to effect it; 'tis 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 [Page 18] 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. [Page 19] 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 [Page 20] 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 [Page 21] 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 [Page 22] 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; 'tis 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 [Page 23] 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, [Page 25] 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 Common­wealth 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 nostrū 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.

[Page 29] 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, [Page 30] 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, [Page 31] 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, Ʋnus 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, 'tis 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 [Page 32] 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 [Page 33] 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 [Page 34] 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 Ʋitruuius 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. [Page 35] 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, [Page 36] 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 mo­mēt destroy thē. The Poets fiction hath a graue morall. They faine lame Vulcan to be the Cutler of heauen, and Armour­maker to their gods. The true God is slow to wrath, and vnwilling to punish, proro­guing his iudgements, expecting repen­tance, [Page 37] 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 [Page 38] 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 hand­writing 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, thē the ludibrious scoffes of the Philistins. [Page 39] 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 insti­tutiō should be so prophaned. Praier is our [Page 40] 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 [Page 41] 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 [Page 42] 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 [Page 43] 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 [Page 45] 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 Ʋespasian, 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 [Page 46] 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.