THE LAST SERMON PREACHED BE­FORE HIS MAIESTIES Funerals, at Denmark house: On Tuesday the third of May.

BY PHINEES HODSON Dr of Diuinitie, one of his Maiesties Chaplaines.

[printer's or publisher's device]

LONDON Printed by M. F. for Hannah Barret, 1625.

IOS. 1.2.

Moses my Seruant is dead; now therefore arise.

HEE that might not see GOD in the fiery bush, but he must put off his shooes, Exod. 3. might not see him as hee is, till hee had put off the sinfull body of his flesh, Coloss. 2. yea, and the flesh of his body too, the apparell of his soule; his shooes must off then, because the place where hee stood was holy ground. No maruell if his body must off now, before hee enter into the Sanctum Sancto­rum, the Kingdome of Heauen.

Numb. 20.12. GOD told Moses and Aaron that for their vnbeleefe they should not bring the people into the Land which hee had promised them; and shortly after, euen at the next remoue from Cades to mount Hor, Aaron must vp to the mount, and there die. Moses is repriued, till he come to the other side of Iordan, but not pardoned; and GOD will let [Page 2] him see that Land, which he may not possesse. Nor is he therefore secure, he forgets not his summons, but finding himselfe by account to be an hundred and twenty yeares old, Deut. 31. and therefore hee could not liue long; that he was come to the side of that Riuer, which he might not passe; and therfore, in all likelihood, hee drew very neere, he prepares himselfe to welcome the good will of GOD. When Moses is readie, but not before, GOD calls again, and Deut. 32. Vp he must to mount Nebal, and there die. Deut. 34. Vp he goes, and when GOD had let him see the Land, he died, ver. 5. was buried, ver. 6. and the rest of the Chapter containes a Funerall Ser­mon, made by Ioshua in the commendation of Moses.

Now after Moses' death and buriall, the LORD spake vnto Ioshua (the verse before my text, & in my text) Moses my seruant, &c. Moses is dead, buried by an Angel, mourned for by the children of Israel, pa­negyrically commended by Ioshua: and that which he said of him is recorded to posterity, that all ages may know, that none is like to Moses: Yet this is not enough, GOD vndertakes the matter himselfe; for when an Angel beares the Coffin, and that by Gods owne appointment, and (for ought we know) made his Graue too: No wonder if the same GOD vouchsafe to reuiue his memory, and not so much as name Moses without honourable mention, Moses my seruant. Yea being dead, hee referres, and as it were appeales to Moses; As I said vnto Moses, v. 3. [Page 3] and if he will comfort Ioshua, hee will be with him as he was with Moses, v. 5. for that will serue: yea hee cals his owne Law, the Law which Moses my seruant commanded, v. 7.

And surely much was it, that a man, (but it was the man of GOD Moses, Deu. 33.1.) that a man (I say) should receiue such testimonie from his Maker. But wel it was for them, whom he left behind him, well it was for Ioshua, to whose charge they were left, & little enough it was, that he that was the Seruant of the Lord in Gods mouth, should be the seruant of the Lord in Ioshua's mouth, v. 13. And if GOD will call his own Law Moses' Law, Ioshua would be bold to call Gods Land, Moses' Land, vers. 14. And if GOD promised to be with Ioshua, as hee was with Moses, they will aske no more, they will pray for no more, but the Lord be with thee as hee was with Moses. So then, well it was with Ioshua, it got him authoritie; well it was with the people, it taught them obedi­ence: for if GOD will be with Ioshua as he was with Moses, they will obey him as they did Moses.

The words are deliuered by GOD to Ioshua, and haue two parts; first, Gods testimony of Moses: se­condly, his Commission to Ioshua. The testimo­ny in these words, [Moses my seruant is dead:] the Commission, [Now therefore arise.] In the testi­mony are two generall parts considerable; first, the Author, secondly, the Matter: the Author is ex­presly set downe in the first verse. Secondly, In the Matter are foure circumstances; first, Servus, se­condly, [Page 4] Meus, thirdly, Moses, fourthly, Mortuus. In the Commission are two things; first, the con­nexion, [Now therefore,] secondly, the tenor of the Commission, [Arise.]

[Now therefore,] Not before thou receiue war­ning, till then lie still, take not vpon thee; when I say the word, Arise. While hee liueth thou art his Minister, v. 1. and at his command, no rising then without his direction: with his life his power cea­sed, My people lacke an head, and I haue made choice of thee, [Now therefore, Arise.]

To returne. The Author of this Declaratorie Commemoration and honourable recognition is GOD himselfe: he commemorates him, for hee names Moses, though dead; hee declares his worth, in calling him his Seruant. And a recognition it is, Ioshua had done it before, GOD now againe, by a postliminious solemnization of his Funerals. Nor may it seeme strange; Funerall Sermons are ordinarily made by such as are neere to those that are deceased, and haue some interest in their memories: then who should rather doe this office to Moses then his gratious Master? who had before testified of him, that he was faithfull in all his house, Numb. 12. Others heard GOD, Moses heard, and saw him, and talked with him, as a man talkes with his friend, Exod. 33. yea, face to face, Deut. 34.10. Hence he continues to honor him dead, as he did aliue; liuing he was his seruant, and being dead, from Gods owne mouth, he receiues the same [Page 5] testimony, Moses my seruant is dead. For his person was not ordinary, There arose not a Prophet like vn­to Moses, Deut. 34.10. His Buriall was not ordi­nary, other men had Sepulchers, as monuments of their mortality; Moses had none, lest his body should haue beene abused to Idolatry. Others haue Sepul­chers, to shew they haue beene; Moses had none, lest he should haue beene thought that, which hee was not, and adored for a Diety. And more hono­rable it was for Moses he had none, then for others, when they are most sumptuous, as Tacitus obser­ued: Praefulgebant Iunius & Blaesus, eo ipso, quod effi­gies eorum non visebantur.

And though it bee true, which Saint Augustine sayes, that these solemnities at Funerals, are rather Solatia vivorum, then Subsidia mortuorum, yet whether we call it an act of civility, as from men to mē; or an act of loue, to prosecute with honor those that are dead, to whom we gaue respect, while they were liuing; or an act of necessitie, to free the liuing from the contagion of the dead; or an act of discre­tion, to remoue their bodies from our sight, and thereby sorrow from our hearts; or an act tending to mortification, as being Remonstrances of our frailty and mortality; or an act of hope, as implying their resurrection, whom with so much care and re­spect we interre; or an act of faith and religion, as thereby teaching others, and leauing an impression in our own hearts of our faith in him, that is our Re­surrection & our life; whether any of these, or all, or [Page 6] others that I conceiue not, moue Gods spirit, sure it is, he commends the Buriall of the dead, as a godly and charitable worke, reports the circumstances of persons, place, pompe, care, cost of embalming the bodies of the Patriarkes, of their paines in trans­porting them to their owne Sepulchers; yea the wo­men in the Gospel are approued for their intended care to our Sauiours bodie. It is a blessing promi­sed to the godly, that they shall goe to their graue in peace, 2 Kings 22. It is a curse threatned to the wicked, that they shall want buriall, so of Iehoiakim, They shall not lament for him, nor say, Ah my brother! nor mourne for him, saying, Ah my Lord! or, Ah his glorie! but they shall burie him as an Asse, drawne and cast forth beyond the gates of Ierusalem. Ier. 22.

And though the place of Moses buriall bee con­ceal'd, that the Devill might not haue his body, yet the world shall haue his fame; and if Moses die, All Israel shall mourne for him; an Angel shall burie him; Ioshua shall commend him; and if all this be not yet enough, GOD himselfe shall giue him an honorable firname, that all posterities may take notice of his loue to his Seruant Moses. Thus much for the Au­thor, the LORD.

In the Matter, I obserued foure things, Servus, Meus, Moses, Mortuus; for they rise by degrees, and make seuerall parts. For first, that Servus should be Mortuus, it is no maruell: but why Servus Meus should die, may be enquired. And not only Servus Meus, but Servus Meus Moses will make a further [Page 7] Quare. And it's Gods owne Rhetorique, who makes Moses more than Servus Meus, when he said to Aaron and Miriam, Wherefore were yee not afraid to speake against my Seruant, euen against Moses? Numb. 12.

First then for Servus.

Servi are Captivi, Emptitij, or Nativi; the last are such as descend of the other two: and of all, One said, Primos servos bella fecerunt; for when men were taken in warres, and jure belli occidi possent, quia servati Servi appellati. And hence likewise were they called Mancipia, quia manu capti. And of this another saith; Of all euils warre is the worst; in warre, seruitude, whereby personae become res, other mens Chattels; which they doe as absolute­ly command and dispose of, as any thing they else possesse. We read of Vedius Pollio, who had many seruants, that caused one to be cast into a Fish-pond for breaking a glasse. Hence were seruants said, Ha­bitare in mortalitate, to dwell in the very gates and shadow of death, because they were slaine vpon euery trifling occasion. Then that Servus should be Mortuus is no maruell.

Saint Augustine giues it another pettigree; Ser­vum vel adversitas, vel iniquitas fecit, Aduersity made all the former Seruants; Iniquity made Cham a seruant. Now we commiserate those which are made seruants by aduersity; wee abhorre Cham, made a seruant by iniquitie, and we our selues are in the same estate, and yet are secure. All our liues, [Page 8] and liberties were made forfeit in Adam, and by his transgression wee became slaues to sinne, death, and the Diuell. Herein Servus and Mortuus so well agree, that vnlesse wee had beene seruants to sinne, Death had not beene Lord ouer vs; for, Mors non accessisset, nisi culpa praecessisset. Sinner and Slaue are now become Termini convertibiles: To whom­soeuer you giue your selues seruants to obey, his ser­uant you are, to whom you obey. Rom. 6. And the consequence of that seruice is death; so it there fol­loweth, whether it be of sinne vnto death. Yea the same Apostle more directly; By one man sinne en­tred into the world, and death by sinne, and so sinne raigned ouer all, Rom. 5. Then Servus must die, and Servus and Mortuus doe so agree, that they cannot bee parted. But if Servus and Mortuus agree, may not Servus Meus be priuiledged? Let vs examine Meus, so shall wee see how Mortuus doth chal­lenge.

In a large sense Servi Dei, or Servi mei, are extra­nei, Transfuga, Domestici; & all these three he feeds as he doth the Ravens; cloathes as he doth the Lil­lies; showers downe his blessings vpon them with an indifferent, or rather vnequall proportion: Many times suffering the first two to swimme in abun­dance, whilest his owne Domestici are busie in pro­uiding necessaries. Where's the priuiledge then of Servus Meus? Much euery way, for though in­iquity and misery break in like Rivers, to the ouer­flowing of all man-kinde, the first of Iniquitie pre­uailing [Page 9] by the Divell, the second of Misery, by the first of iniquitie; whereby it's true of all mankinde, Servum vel iniquitas, vel aduersitas fecit: yet here's the difference betweene Servus, and Servus Meus, we were all by the Woman made seruants, but there's another Seed that ouercame the Devill; the Woman, conquered, lost vs all; but the seed of the Woman by a new onset preuailed, and jure belli freed vs from that slauerie, wherein hee found vs; and of vassals to sinne, made vs seruants to himselfe. And this he did by a mighty hand, whereby we are now made Mancipia to our Redeemer. The first two are servi, but onely Potestatis, and so are the De­vills; the last Domestici, are Servi gratiae. Now the question is not of the two former, but what shall become of Domestici. Shall Servi gratiae die too? Yes, Christs victorie freed vs from the second death, the Curse of the Law; not from the first, the effects of sinne. Nor is it therefore a small blessing to bee Servus Dei, it was a part of that blessing, (as some Divines doe expound it) which Isaac gaue to Esau, Servies fratri, Gen. 27.40. Then what a stay, what an honour, what a comfort hath Servus meus? that is, seruant to the most High. Psal. 119. If once we can come to this, to get our selues booked in this Checke-roll, such a man while hee liues shall want no manner of thing that is good, Ps. 34. that's for this life; and in the end he shall haue a reward, yea, an Exceeding great reward, as GOD promised to Abraham: for how should he forget his owne ser­uants?

It's sayd that GOD loues Adverbes in men bet­ter than Adjectiues; Man, sure, loues this Pronoune possessiue, better than any other part of Speech: there being no good thing in this world, whereto hee would not haue Meum ioyn'd. Oh that hee would bee as carefull to get possession of GOD, that with confidence wee could say vnto him, Deus meus! For if this reciprocall bond were once past, that wee could say to him, Deus meus, and hee to vs, Servi mei, it should neuer bee can­celled; once His, and alwayes His, liuing and dead hee neuer forsakes vs; My sheepe shall none plucke out of my hands, Iohn 10.28. Here on earth wee sometimes lose our Seruices, sometimes our Lords and Masters, but Nullum tempus occurrit Deo, his tenure holds throughout all Generations. Its true, Nor Servus Meus, nor Amicus noster will serue for Priviledge in the case of death, but Servus Meus Mortuus, Amicus noster dormit: onely re­member this, if Servus Meus, and Amicus noster, and hee whom Christ loued bee dead, Iohn 11.3. why should any man bee afraid? If death were a Scorpion, Servus Meus, and Amicus noster should not bee endangered by it: then let sinne raigne to death, so Grace also raigne vnto righteousnesse, tho­row Iesus Christ vnto eternall life, Rom. 5. So then, nor Servus, nor Servus Meus exclude Mor­tuus.

But if Death bee not afraid, like Aaron and Miriam, to set vpon my Seruant, dare it aduenture [Page 11] vpon Moses; may not hee bee priuiledged? whose life was a booke not of Lamentations, and mour­nings, and woes, Ezek. 2. (though euen of these it had reasonable store of marginall notes) but a booke of Priuiledges and Miracles, and strange ob­seruations, such as (set him aside) the world neuer had among the Sons of men.

Begin at his birth. In the Edict against the male Children hee was priuiledged and preserued from death: When Pharaoh sought his life, for slaying the Egyptian, then was hee likewise priuiledged, Exod. 2. yea in those Wonders, which hee wrought in Pharaohs Court, hee was so priuiledged, that the wrath of the King was not onely no messenger of death, but he did fawne vpon Moses, as if he would licke the dust of his feet; I haue sinned against GOD, and against you, and I pray you forgiue mee this once, Exod. 10.17. Aaron was great, yet was Moses his God, Exod. 4. Pharaoh was a great King, yet was Moses his God, too; Exod. 7. And as God, hee not onely receiued, but gaue priuiledges. Was it not a great priuiledge that hee gaue vnto the Israelites, that they should not wet their feet, where Pharaoh was drown'd and all his hoast? Exod. 14. No maruell, if hee made the Sea a Wall to the Israelites, that drew water out of the Rocke for the Israelites. The Sea, nothing more fluid; the Rocke, nothing more hard; and the Rocke againe a Riuer: that still Moses life was a suc­cession of priuiledges. Nor was his Power con­fined [Page 12] to the Earth, or Sea, it reached to Heauen, where it brought downe Manna, for their bread, and Quailes for their food. And may not this Man of priuiledges bee priuiledged to goe some other way; but by the gates of death, euen Moses must passe to life? Hee that had beene so long entertai­ned by Angels food in the Mount, that when hee came downe his face did shine, as if hee had beene transfigured, so as they were afraid to looke vpon him; may not He bee translated to heauen, body and soule together, but that skinne, once so bright must bee eaten with wormes? GOD intreated Moses, Let mee alone, (as if without his leaue hee could doe nothing) that I may consume them; hee offers him faire conditious, so indulgent was GOD to Moses, that hee would buy his consent, Let mee consume them, and I will make of thee a mighty peo­ple. Exod. 32.10. And Moses preuailed with GOD, but GOD could not preuaile with Moses, for Moses prayed, and chid, verse 11, Why doth the wrath of my Lord waxe hot against his people? And pleads, verse 12. Lest the Aegyptians say, hee brought them malitiously out of Aegypt to destroy thē: Yea in the same verse hee importunes GOD yet further; Turne from thy fierce wrath: nay chal­lenges GOD of his word, verse 13. Remember A­braham, Isaac, and Iacob: yea charges him with his oath, which thou swarest vnto them: Then af­ter all this, the Lord changed his minde from the euill he meant to bring vpon them.

You see his Priviledges, and you see his power, but neuer a word on Gods part, that he shall not die; neuer a word on his owne part that hee may not die. Hee that would not let GOD alone for his people, lets him alone for himselfe; neuer opens his mouth; but hearing of death, as a thing that neuer troubled him, hee addresseth himselfe to dispatch such businesse as was fit for a man of his qualitie and place. And being ready to de­part out of the world, hee blessed the people, went vp to the mount, and there hee dyed. I said before, if Seruus Meus dye, why should any man feare? Now if Moses bee dead, none shall escape. One example we haue before the Law, Gen. 5. Enoch was taken away, and was no more seene: and the same GOD, that dispensed with one before, priui­ledged one other in the time of the Law, but long after, in the times of Iehoram King of Iuda, Elijah in a whirewinde was caried vp to Heauen, 2 King. 2. GOD vouchsafing to those seuerall ages of the world, demonstrations of our immortality But this was extraordinarie; two there were, and but two, to shew that wee are bound, and hee is not, but hath a transcendent power ouer all the workes of his hands. Nor was hee frequent in making such grants, lest any man should challenge; and those rather to good, than to great men.

And though in Elijahs time, when devotion grew cold, fifty sonnes of the Prophets were al­lowed to bee witnesses, it was not yeelded to in [Page 14] Enoch's time, none were then suffered to bee pre­sent; yea, it is deliuered in obscure tearmes; Enoch was taken away, not taken vp, so wary was GOD in passing such grants.

The best then must die; Servus meus, and Amicus noster, GODS seruants, and friends all are dead, and the greatest cannot escape. For if Moses so great, and (besides all ye haue heard) so honored, that many ages after, GOD reviueth his memory, and saith, Though Moses stood before mee, I would not bee intreated, Ier. 15.1. If Moses so famous to posterity, and whose memory is so frequent in the Scriptures, that it is mentioned aboue an hundred and twenty times in the old Testament after his death, and almost as often in the new, and that by many honourable testimonies euen from our Sa­uiour Christ himselfe, if hee might not be spared; let all generations submit themselues to that con­dition, which the best and greatest haue vnder­gone. Then let not strength presume, hee whose eye was not dimme, nor naturall force abated, when hee was an hundred and twenty yeeres old, is dead, Deut. 34. Let not courage: he that so brauely slew the Egyptian in the defence of his Country­man, is himselfe dead: Let not beauty; the glori­ous Countenance of Moses (2 Cor. 3.7.) is now become dust and ashes. Let not power magnifie it selfe; hee that destroyed Pharaoh and all his peo­ple, euen Moses is laid downe, and cannot rise vp. Let not wisdome and learning boast; his thoughts [Page 15] are perished, that was learned in all the knowledge of the Aegyptians, Acts 7. Let not authority and pre-eminence, Pharaohs God, and Aarons God, a man greater thē the Pope wold be thought to be, aboue Prince, aboue Priest, is now dissolued into dust. Let not the fauor of the multitude, they can mourn thir­ty dayes for Moses' death, they cannot fetch him a­gaine, once dead. In a word, suppose a man's mira­cles and priviledges be neuer so many so as his life seem a continued miracle, a miraculous Funerall he may haue, but he must die, for Moses is dead.

And if present examples moue more, King IAMES is dead too, in whom many of these priuiledges met, and a number of other excellen­cies, which diuided giue honour to others: euen Gods seruant Moses, and our late Soueraigne King IAMES, both are dead. Then what may this Mortuus be that thus incroacheth?

There is a threefold death, a death by sin, a death to sin, and a death for sin. The first is the death of the Soule: the second, the death of sin in the soule; the third is the parting of the body and soule. The first is alwaies euill, the second alwayes good; the third is somtimes euill, sometimes good, according to the quality of him whom it doth surprise. The first that cannot be good, and the last which may be euill, are both repayred by the second, which is euer good and not euill. The first is deserente Deo, when God forsakes a man's soule: the second subveniente gratiâ, when Gods grace sustaines a mans soule; [Page 16] the third is recedente animâ, when the body is forsaken by the soule. The first is the cause of the last; for, Mors mortem antecessit, voluntaria ne­cessariam: One death vshered forth another; the voluntarie death of sinne, the necessary death of the body. And this third is here meant, when hee saith Moses is dead. Plato said of death, that it was [...]: a loosing and separating of the soule from the body. Two friends haue long liued together, and now they must part, and goe seuerall wayes, the one to earth, the other to heauen: For wee are not destroyed by death, but dissolued to bee else-where placed. And this is cleare in this History of Moses death; Thou shalt die (saith God) and sleepe with thy Fa­thers. Deut. 31.16. And, Thou shalt bee gathered to thy people, Deut. 32.

So that death is our sleepe, and restitution to that place from whence wee descended. For when the soule leaues the body, GOD then gathers vs as ripe Corne into his Barne. And these considerations, that by death wee sleepe with our Fathers, and are gathered to the Saints, as they did prepare him, so should they satisfie vs, as carying in them secret reasons, and consolations against the terrours of death. So as now it is no strange thing, that Ser­vus Meus, and Servus Meus Moses should dye, who thereby sleepeth, and is gathered to his people. Iust Simeon looked vpon death, and esteemed it, Nunc Dimittis: quasi necessitate teneretur in hac [Page 17] vitâ, non voluntate. Indeed death seemes not so to all, but that is not death's fault: for, Mors aut suae quietis bono vtitur, aut malo alieno labo­rat. The reason is, Mors mala non est, nisi vbi vita mala. Yea to such it is better to dye than to liue. It may seeme a Paradox, but it is none: for, quò vita diuturnior, culpa numerosior: and therefore to that comfort, which Seneca giues against death, Desinam aegrotare posse, alligari, &c. I shall no more be sicke, no more imprisoned, no more tormented; wee may adde this as the prin­cipall, Desinam peccare posse: I shall no more sinne. And it is no small aduantage to be freed from Sinning. It troubled S. Paul, Wretched man that I am, who shall deliuer me from this body of death, Rom. 7.24. where you see the Apostle as much troubled, that hee must liue, as others are, when they must dye. For, as S. Augustine obserues, some that would liue, yet cùm patientiâ mori­untur; so others would dye, but cum patientiâ vivunt. For, Anima absolvitur, corpus resolvi­tur; quae absolvitur gaudet, quod resolvitur nihil sentit. So that this is one comfort, wee haue by the sleepe of death; we rest from sinne, wee rest from sorrow.

But this is not all: Hee that lyeth downe to sleepe, makes account to awake; Vt cùm dormientes audimus evigilaturos, minimè despe­remus. For as it is true, that per vitam fit ad mortem transitus; so, per mortem fit ad vitam [Page 18] reditus. Then let vs not be dismayed with the maske and vizard of death, but rather joy, and comfort our selues, in so happy a passage vn­to life. Bona vita, absoluto certamine: that is the life we should looke after; wherein the law of our members rebelleth no more against the law of our minde: where we shall haue no more strife with this body of death, but shall haue victory ouer it. Thus slept and rested Mo­ses, when hee was gathered to his people. For while wee are in this world, wee are scatte­red vp and downe as Pilgrims and strangers, death brings vs home. Wee reade of Socrates that hee thirsted after death, that hee might meet with those braue spirits, Orpheus and He­siod, and Homer: let not vs be weake and ir­resolute, that shall bee gathered to the Patri­arches, Prophets, and Apostles, troopes of Mar­tyrs, and Confessors, yea Christ himselfe, in his flesh, in his glory, sitting at the right hand of God. It is true, to flesh and blood, the shell of death seemes hard; but to him that hath the spirituall relish of the Apostle, it containes a sweet kernell. How shall wee doe then to get S. Pauls taste? there is but one way, and that is to keepe S. Pauls dyet, by accustoming our selues to dye daily, and by bearing about in our bodies the death of the Lord Iesus, 2 Cor. 4. For then the life of the Lord Iesus should bee made manifest in our mortall flesh. If thus wee [Page 19] could frame our selues to welcome death, adeò mors non esset timenda, vt ejus beneficio nihil ante­ponendum.

So then it is well with Moses; happy is hee that euer hee was borne, to dye in such a case. What shall become of the people? who shall goe in and out before them? they are as sheepe without a shepheard, who shall gather them, that they may heare and learne, and feare, and ob­serue the Commandements of GOD, and keepe the Law of the Lord, Deut. 31.12. Moses is gone: who shall smite the rocke, that the people may drinke? who shall bring downe Manna for them, when they are hungry? who shall now hold vp his hands, that they may preuaile against their enemies? nay, when the people shall haue made GOD himselfe their enemy, who shall stand in the gap betwixt GOD and them? or if they be at peace with GOD, who shall sit in iudgement to make peace among them from the morning to the euening? Exod. 18. Moses loued the people of GOD better then his owne soule, Spare them, or rase me out of thy booke. Who shall care for them now? Moses offered his soule for their bo­dies, who will now offer his body for their soules?

Yes, the same GOD that preserued Moses till hee came to the other side of Iordan, prouideth Ioshuah to bring them into the Land: for hee loueth his with an euerlasting loue, Ier. 31. No [Page 20] sooner Moses must dye, but Iosua must arise: yea hee prepareth before-hand, that Moses shall not heare of death, till Iosua be ready to take the charge: hee must prepare before-hand, but he must not take possession, till Moses be dead. Yea hee receiued this due commendation, Moses my seruant, which was not onely an honor to Moses, but an incouragement to Iosua: for if hee doe as Moses did, hee shall haue the honor which Moses had.

I will not say a greater than Moses is lately dead amongst vs, though euen for that purpose much might be said: for strip Moses of his Pri­uiledges and Extraordinaries, and though hee commanded much people and a great Army, yet had he no kingdome but a Wildernesse, that I know. That way King IAMES was greater than Moses. Thus farre we may be bold. None was like Moses among the Prophets; none like King Iames among the Kings. Moses his priui­ledges were many and great; King Iames his priuiledges not few, nor small. None more mi­raculously preserued than Moses; none more mi­raculously preserued than King Iames. And if Moses were a great Warrior; King Iames was as great a Peace-maker. I would I had not cause to complaine, that the Israelites neuer murmured more against Moses for bringing them out of their thraldome of Aegypt, then Many of vs a­gainst his Majesty for labouring to keepe the [Page 21] Drum and Cannon from amongst vs. And though it be the duty of good Subiects, with Shem and Iapheth, so to couer their Soueraignes infirmities, as not to looke vpon them them­selues, yet hath it euer beene the condition of the best Princes, euen to bee traduced for their vertues. Vnum crimen consiteor, Pacificus erat. Doubtlesse for wisedome and learning Moses and King Iames were both admirable. What the learning of the Egyptians was, I dispute not; but surely all ages will confesse and wonder at the learning of King Iames: a walking Library hee was, an abstract of knowledge, an Oracle to re­solue Quaestions and Mysteries, the mirrour of this, and miracle of the next age; to which his abilities will seeme fabulous. All this hee had, and a large heart, and a large hand, and three great Kingdomes to attend his bounty, and sup­ply it, but yet came short of it: yet all this was so tempered, as it could not puffe him vp, nor make him proud, and herein hee was Meeke as Moses was. And though I doubt not but he lo­ued well to bee a King, and being carefull and jealous enough of his Prerogatiue, yet was hee euer best pleased, when hee was most like a pri­uate man. It was not for [...]ght, that the Deuill in his temptation to our blessed Sauiour, offered not onely all the kingdomes of the earth, but the glory of them: his Maiesty tooke his right to his King­domes, the glory of them he did not regard.

This was much, and yet but little, to that Crowne of his Crowne, his resolution for Reli­gion, and care of the Church, wherein hee repre­sented Moses his Zeale. For his Resolution to religion, Consider his frequent Speeches pub­likely and priuately, his learned Writings, which shall liue with the world; his continuall exercise and attendance vpon the duties of Religion: And this I am perswaded, that in two and twenty years (whiles he raigned ouer vs) he heard more Sermons, than all the Princes before him in two hundred. But if any malitiously shall impute this to a formality, or the outward obligation of his Vow, whereby hee had tyed himselfe to those weekely Exercises, for his preseruation from the Traiterous Conspiracy, (though euen the religi­ous performance of such vowes be not ordinary among Princes) I appeale to all the three King­domes: First for England, neuer Prince more carefull for the Church, neuer King more indul­gent to the Clergy: if no more, so many Bishops priuy Councellors, in an age, when such honours and fauours were out of dare, doe sufficiently ex­presse it. If he had not laid the loue of religion neare his heart, he would not haue placed the Prelats, and Professor of it so neere his person.

For Scotland and Ireland wee shall speake mi­racles, but so much by mee more worthy to bee remembred, as they are by most men little ob­serued: in these, I say, hee restored one Church, [Page 23] and in effect new planted another; hee restored Scotland, and how did he this? by wresting from the possessours such titles as they had gotten to their reuennues? no, but by restitution of what the Crowne had gotten; by purchase and re­demption vpon valuable consideration, out of his owne coffers, he restored and setled the torne Church of Scotland: so as now it beareth the goodly face of a glorious Church. And by new indowments, where the old could not bee reco­vered, hee founded many both Bishopricks and Churches in Ireland.

We talke of the charity of former ages, but let our Aduersaries bee silent and lay their hand vpon their mouth; I dare say (and I thinke I am not mistaken) King IAMES hath testifyed his deuotion to the Church and Religion by more bounty & charge, than the superstition of any six Kings together since the Conquest haue broght vpon them. So many Bishopricks and Parish Churches in Scotland, so many in Ireland, and all raised out of his owne Coffers and inheritance, if the value were cast vp, (which I wish might be done, for the Kings eternall honour) would grow to such a summe, as report would hardly find credit. Then if a Tree may be knowne by his fruits, by these take knowledge of his Maiesties loue to Religion.

Yet is he dead, hee might not bee priuiledged in this point no more than Moses; but this is our [Page 24] comfort and assurance, that GOD, would not bee wanting to so excellent an instrument of his ho­nor, but to whom hee gaue graces, for the orna­ment and benefit of his Church, him he did fur­nish with all such graces as were necessary to the saluation of his owne soule; and then death was his advantage: Regnum Dei intra nos est. Vpon which words St. Hierom notes, that As a man that is free of any City, trauell where he wil through the world, hee is still a Citizen and free of that place, so if we can once truly say, Regnum Dei intra nos est, though we walke on earth, Habemus municipatum in coelis. And then suppose, his late Maiesty lost not three Kingdoms, but thirty three Kingdomes, they are all well exchanged for One Kingdome in Heauen. Nor haue wee cause alto­gether to cry out with Saint Hierom, vpon the death of Nepotian, Cui jam meum sudabit inge­nium? cui literulae placere gestient? quicquid dixero, quia ille non audit, mutum videtur. For though he be dead Ioshua is aliue, the most wor­thy sonne of an incomparable Father; and happy we, seeing GOD hath taken such a Moses from vs, that he hath prouided such a Iosua for vs.

And obserue now therefore: for if Moses death enabled Iosua, he must not stir till hee dye, nay hee must attend Moses death and Gods call; for so it was necessary, where there was no suc­cession: but where the succession of a Kingdome is established in a line, the death of the Father [Page 25] calls the sonne; a [...] thereby GOD speakes to him as if in expresse tearmes he called, Arise. The last breath of the Predecessour giueth first title and possession to the Successor; and though it be ne­uer so faint when it goes out, it cryeth aloud, Arise. Herein let vs magnifie Gods Providence for our Iosua, that as he preserued Moses till Iosua was ready; so did he preserue our Moses till our Iosua was fit; so fit, and so incomparably worthy, as if succession did not cast the Kingdome vpon him: vpon whō else should we affixe our eies & harts? where should we choose such another? we haue read of some that haue been so composed, as In­gentes virtutes, and ingentia vitia did striue whe­ther should exceed: but so much vertue, with­out any exception, where shall wee finde? Non semper errat Fatum, aliquando eligit.

And now that our gracious King comes to vs in the parallel of Iosua, I conceiue hope, and I cannot but conceiue it, that hee will likewise come to vs in the Power of Iosua: The greatest act of Iosuah's power appeared in this, that at his word the Sunne and Moone stood still till hee was auenged on his enemies. Amongst the Canons of the Church of Rome, wee find that they make the Pope the Sunne, and the Emperor the Moone; this they, to magnifie the Pope so many degrees aboue the Emperor, as the Sunne exceedes the Moone. But the Sunne and the Moone they must be, & so let them be; prouided, that at the mighty [Page 26] power of our Iosua, and his wor [...] [...]he Sun & Moone stand still, or be not able to goe forward one degree, till hee bee auenged of the blood of those Saints, which hath beene so prodigally shed; and till Those of his owne Royall blood be deliuered from the oppressions, which now they suffer, and bee restored to those Inheritances and honors, which haue so violently beene torne from them.

Now therefore Arise, yea let our Iosua arise, like the morning Sunne, and thrust the vsurper out of his seat. Let him Arise, and let his enemies be scattered; but let his throne bee established from generation to generation: let the hand of God be established with him, and let his arme strengthen him: but Lord destroy his foes before his face, and plague those that hate him. Let thy Truth and Mercy euer be with him, and in thy name let his power be exalted: Make him thy first borne, higher than the Kings of the earth: make his seed to en­dure for euer, and his throne as the dayes of heauen! And let all the people say, Amen.

AMEN.

Faults escaped, in some Copies.

PAg. 3. Lin. 13. reade Ioshua will be, &c. Pag. 11. lin. 22. dele him. Pag. 13. lin. 21. reade Immortalitie, Pag. 15. lin. 7. reade — for Moses death, they cannot fetch him againe, once dead. Pag. 16. lin. penult. reade Thus Simeon.

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