Aristotles answer who sayes that Iustice and Equitie doe not Discrepare in genere sed gradu quodam they are not contrary but doe onely differ a little in degree Equitie making up what the Law in it selfe was deficient in being as I sayd before onely universaliter loquens able onely to speake generally and not to every particular case in which cases equity interprets the Law not opposes it but what is more then all this we have the example of God himselfe for it In the day that yee eate of that Tree yee shall dye the death There was the Law which he gave to our first Parents this Law was presently broken But does God now deale with them according to the strict sentence of this Law No. Out of his infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his admirable mercy whereas hee might have justly slaine them presently he suffers them to live that they might have a space for Repentance The like are frequent in the Scriptures nay the whole world is nothing else but a great Booke full of the like examples For alas should the Lord have executed the strict rigour of Iustice upon every one of us we had beene carryed immediately from the wombe of our Mother unto the Grave I am not so farre a Patron for mercy that I desire Iustice should any whit suffer No I subscribe to that voyce Fiat Iustitia Let Iustice be done though the world parish but yet with Aristotles limitation Equitie does not any way change oppose or alter that Ius naturale that naturall justice but having degrees it mittigates the strictnesse of the Law where the Law-giver has not left any thing exprest I have showne yee thus farre what this Veyle is and the necessity of it to be over the face of MOSES the Civill Magistrate I will now descend to the manner both of the framing and wearing it And because the wearing of it belongs to the Magistrate upon the Bench onely the framing of it to many and divers kinde of people I will follow a while the Particulars These five severall sorts of men then doe concurre to the framing or making of this Veyle The Accuser Witnesse Iury-man Advocaâ—e or Pleader Officer I can but touch upon them and first for the Accuser whether in Iudiciall Controversies or in causes criminall who brings the materials for this Covering Let him take heed that he be not found a rayser of false reports a speaker against his Brother Psal 50. And one who slandereth his owne mothers Sonne For be sure then that the Lord will goe on with the 21. verse And will reproove thee and set before thee the things that thou hast done We know one of whose greatest and most glorious Titles it is to be called the Accuser of the Brethren and know that whoever he be that participates in the Action must also have his share in the Name and afterwards inherit the punishment too If thou wilt doe the workes exercise the Trade of the Divell which is to accuse falsely expect no other recompence but the reward of the Divell which is to perish utterly But what is it to accuse falsely Not onely Struere de proprio calumnias Innocentiae to create a false report upon an innocent person meerely of our owne heads which the Oratour calls vernaculum crimen a domesticke crime such a crime as is borne with us at home in our owne breasts and has no being but there Such an one was that of Iezebels where it was Naboths Vineyard that had blasphem'd and not himselfe but also to aggravate a small crime and so to blow it up into a quantity when through the multiplying-Glasse of a little glozing Rhetorick they can make an Ant seeme an Elephant which was so common amongst the Roman Pleaders that CICERO calls it Accusatoria Consuetado the Custome of the Accusers And it is to be wish'd that it was not too frequent amongst our Word-Merchants who sell ayre and Syllables as men doe horses in a Faire he who bids most is the welcommest man be the Cause what it will An other way of accusing falsely is when thou tel'st the Truth though it bee nothing but the Truth with a wicked intent ayming to doe mischiefe So Doeg though he told Saul nothing but the truth concerning Ahimelech the Priest his releeving of David yet because his intent was ill and he was prickt forward by mischiefe to make that narration we shall finde DAVID Psal 52. Branding him with the Title of a Lyer Thy tongue imagineth wickednesse and with lyes thou cuttest like a sharpe Razor 2. The Witnesse is the next in ranke And let him onely know this that as hee is here brought to beare witnesse against his Neighbour so shall his owne conscience one day be brought to beare witnesse against him which if it finde him peccant shall never leave calling and crying in the cares of that great and righteous Iudge untill hee have passed that irrevocable Sentence against him In what a desperate condition then are all they who make no more of bearing false witnesse against theyr Neighbour I and in taking the just and powerfull Iudge of all the World to record that their false Calumniations are Truths then that Emperour did of cutting off the heads of Poppies O consider this you who are to lay your hands upon the Booke It is not the abatement of the thirtieth part of a Fine when you depose in your Landlords cause nor the Summering of a Horse or a Cow it is not the countenance of the best man as yee call him that is the richest man in the Parish who if thou swearest for him lustily and to the purpose and commest to him beforehand to know of your good Master what it is that will doe the deed peradventure will when thou hast drawne Gods curse upon thee so by thy perjurie that thou art not able to live honestly adventure his credit with the two next Iustices to make thee an Ale-house-keeper and so thou shalt live upon the sinnes and intemperance of the People curst both of God and men Alas it is not this nor greater things then these thou shalt gaine by thy oath which can lye in ballance against the displeasure of so great and righteous a God whom thou as much as in thee was hast endeavour'd to make a mocke of 3. And for the Iurer almost the same admonition will serve for him Thou shalt not follow a Multitude to doe evill Exod. 23. When thou takest thy oath consider with thy selfe whether it be upon the life or estates of men thou goest that thou swearest to bring in thy verdict as thy conscience shall dictate to thee according to truth and Iustice Thou art not bound to follow the first man like horses in a Teame because hee has the fayrest Feather in his Crowne because he has beene an old Iury-man and has layd many a poore Cleargy man on his backe has got himselfe a name amongst the easie swearers of the Laitie No
wee will suffer ye to goe to Hell in a Horse litter a fine easie pace without any rubs or molestations in your way we shall be accounted good and worthy men amongst yee but let us come once to shake off that basenesse of spirit and tell yee of the dangerous estate yee are in by reason of your sinnes as it was with Belshazzar in the 5. of Daniel at the sight of the hand-writing on the wall the fashion of your countenance presently is changed and your blood immediatly is up in armes as if yee could finde in your hearts were it in your power to dash that blood in the face of him who reproves yee although afterwards your cold hearts cried out for want of it But thus did not St. Peter we doe not reade that hee was angry because Christ put him in minde of his past sinnes we finde him sorrowfull indeed Peter was sory but the effect of his sorrow was excellent That is a good sorrow which begets a confession of Gods omniscience and such was St. Peters And so we are come to the 3 Third thing I observed in the Text. The effect of Peters sorrow Which is either nearer and is the answer of St. Peter Lord thou knowest all things thou knowest that I love thee Or else farther off and that is Christs reply Iesus said unto him Feed my sheepe Lord thou knowest all things c. Doe men gather grapes of thornes or figges of thistles who would ever have looked for so faire a fruit from so bitter a tree If this be the fruit of sorrow Lord give us enough of that sorrow that we may confesse thy Wisedome thy Omnipotence But is it not every sorrow that will doe this No there is a sorrow unto vanity and there is a sorrow unto death from which Lord of thy mercy deliver us But it is the sorrow onely for our sinnes which is the tree upon which that goodly fruit doth grow I make hast to the last words which is the thing I chiefly aime at Iesus said unto him Feed my sheepe If thou dost love mee as thou professest thou dost expresse it then in feeding of my sheepe These words are mightily tumbled and tossed up and downe betwixt us and our adversaries the Papists For they of the Church of Rome doe suppose that this Text makes very strongly for the Popes supremacy who is as they boast St. Peters Successor sits in his Chaire retaining still the same authority and jurisdiction which Christ then gave to St. Peter Here be three branches in this Controversie 1 Whether our Saviour by speaking these words to St. Peter Feed my sheepe did conferr upon him any supreame or universall authority over the rest of the Apostles and over the Church militant 2 If so whether this Authority and Supremacie was onely personall limited and confined to the person of St. Peter with whom it died or whether successive to all his Successours 3 Or if both these whether St. Peter was ever at Rome and so the Bishops of Rome were his Successors Or if this be granted whether the Popes as they are now may be called S. Peters successors because although wee grant a personall succession yet wee deny a succession of Doctrine The old Doctrine that St. Peter established at Rome is much impaired and corrupted And to begin with the last That Peter was never at Rome or at least died not in the Bishopricke of Rome which is a thing they contend for strongly for otherwise they of Antioch might also boast themselves to be St. Peters successors for hee was Bishop there seven yeeres is a point mightily controverted and the Arguments which are brought for confirmation of the negative part I doe acknowledge doe make Bellarmine many times as great a Scholler as he was to awaken his best wits to answer them But the narrow limits of a Sermon will not suffer me to name them much lesse to urge them nor will we quarrell much for this For I confesse that I am much lead by the Authority of St. Ierom in his Booke of the famous men notwithstanding all the arguments to the contrary of Velenus Illyricus Calvin and the Centuries of the Magdeburgenses drawen either from Chronology and computation of yeares and raignes of Emperours Peter being as we finde in the fifth of the Acts present at the Councel holden at Ierusalem amongst the Apostles and Elders of the Church concerning the abolishing of Circumcision which Councell was holden upon the eighteenth yeare after Christs resurrection or whether they bee taken from the Scripture which I must needs acknowledge can bee at the best but confecturall and negative which are no good witnesses even in our Common-law against a deposed affirmative either from those Epistles which St. Paul wrote from Rome as to the Galatians the Ephesians the Colossians the Philâ—ppians the Hebrews in none of which doth St. Paul make any mention of St Peter Hee saith indeed in the last to the Colossians which was one of those Epistles he wrote from Rome that Aristarchus his fellow prisoner saluted them and Marcus sisters sonne to Barnabas and Iesus which was called Iustus and Epaphras but not a word of St. Peters saluting them Nor yet in that Epistle of his to the Romans which hee wrote from Corinth doth hee once remember St. Peter or desire at all to bee commended to him as yee may see in the last to the Romans Greet Aquila and Priscilla greet Andronicus greet Vrbanus salute Herodian and Rufus and Patrobas and Philologus and a great number more but not a word of saluting St. Peter Now say they it was not a likely thing that St. Paul should amongst all these friends of his so much neglect and sleight St. Peter as not to remember him at all if he had beene at Rome I doe confesse this reason hath some shew of probability in it but according to my apprehension these things are answered well enough by Bellarmine The words of St. Ierome are Englished these Simon Peter the sonne of Iohn of the Province of Galilee and village of Bethsaida brother to Andrew and chiefe of the Apostles after his being Bishop at Antioch and his preaching to the dispersed Iewes in Pontus Galatia Cappadocia Asia and Bâ—thynia in the second yeare of the Emperour Claudius went to Rome to beate downe the heresie of Simon Magus where hee remained in the Chatre of Priesthood twenty five yeares untill the last yeare of Nero who crucified him with his head downeward toward the earth which was it seemes his owne desire adjudging himselfe unworthy to die after the same manner that his Lord and Master did Thus farre St. Ierome And truely Master Calvin and the Centuries shall pardon me for I have great reason for many respects to beleeve St. Ierome before them Neither have the Papists got much by this grant by yeelding that Peter lived and died at Rome for before they can bring their Argument to any head they have two hard
Math. 23. The reason followes in the very appellation Yee workers of iniquity it was the working of iniquity that wrought that separation But yet such is the admirable mercy of the Lord that hee doth not leave us wee see to our selves in this farre Country administring unto Swine desiring in vaine to fill our bellies with the huskes but he drawes neere unto us but as the Spouse in the Canticles Hee standeth behinde our wall looking forth of the windowes shewing himselfe thorow the Grates Ergo appropriavit Parieti cum adhaesit Carni Caro Partes est appropiatio Sponsi verbi incarnatio saith S. Bernard The wall is our humane Nature his comming neere and standing behinde that wall the incarnation of the Word Tot in nostro ruinoso pleno rimarum pariete invenit foramina quot nostra infirmitatis in suo corpore sensit experimenta Every infirmity which hee had experience of and did suffer in our fraile nature was as it were a chinck or a breach in our Wall And how truely may wee say here that Christ did looke forth of our windowes and shew himselfe through our grates when for the sinnes and neare approaching destruction of this City Jerusalem hee broke forth into such abundance of teares and well might Ierusalem had they but knowen at the least in this their day the things which belonged unto their peace hearing this bitter lamentation which Christ wept out for them have taken up those words of the Spouse It is the voice of my welbeloved for it was his great love which caused that flood of teares They were able when they saw him weepe for Lazarus to prognosticate presently and tell what planet it was which governed that shower of teares for they cried out Behold how he loved him But when he wept for them their Astrology failed them And when he was come neere That Christ did come neare to Ierusalem that God doth dayly come neare to us we see here and perceive hourely but what should move Christ to come neare to that City what should move GOD to come neare to us there is the wonder O Ierusalem Ierusalem thou that stonest the Prophets and killest those who are sent unto thee In what part of thee did this attractive vertue lie that thou wast able to draw the Creator and Redeemer of mankind to a Visit Was it thy faire buildings thy Ivory Pallaces thy proud aspiring Turrets Alas he had before contemned the glory of the whole world which the Devill shewed him upon the mountaine Was it the Temple the house of the Lord which brought him thither that instead of being a House of Prayer was become a denne of Thieves 46. ver of this Chapter Was it his last kinde entertainement that called him backe againe If to be reviled to be laid in wait for to be blasphemed and to be called a confederate with the prince of Devils hath any perswasive force any winning or inviting Rethorick in it then peradventure it might bee that Was it the holinesse of thy Priests or the strict purity of the sect of thy Pharisees who cry Touch me not for I am holier then thou that caused him to take this Pilgrimage Nil horum No the Loadstone was in himself it was his owne goodnesse that brought him thither For we finde him so farre from taking any delight in the spectacle that viewing the City as grieved to have seene so much as hee did hee raises up a shower of teares as a watry curtaine drawen before those Organes that hee might see no more And what I have said to Jerusalem may bee said to all the sonnes of men O yee sonnes of men who seeke after lies and pursue vanities who leave the fountaine of living waters to build yee Cisterns even broken Cisterns which will hold no water Wherein can yee suppose your excellence doth consist that God himselfe is found to follow after yee to draw neare unto yee Is it in your righteousnesse or workes Is it in the matter whereof thou art compounded Is it in the faire structure of thy body or in that which informes thy body the beauty of thy soule None of these As for righteousnesse thou hast none of thine owne As for thy works they are corrupt there is none that doth good no not one The materialls of thy bodies frame no better then a little red earth from whence thy grandfather Adam had his name Goe downe into the Potters house as the Lord to the Prophet Ieremy and there thou shalt learne wisedome If thou beest proud there thou shalt reade a lecture of humility and behold that which will abate the haughtinesse of thy spirit there thou shalt see thy poore kindred the Potters vessells and say unto the Pitcher thou art my Brother and unto the Potsheards ye are my Sisters No we have no vertue in us to invite God to come neare us The loade-stone too is in himselfe it is his mercy that brings him to us and it should be our wisedome and gratitude as God is pleased to come neare to us for us to draw neere to him to meet him in the halfe way to arise with the Prodigall forsake the farre Countrey wherein we live the Tents of Kedar and cry I will goe unto my father and say Father I have sinned before heaven and against thee and am no more worthy to bee called thy sonne which if wee doe this streame shall then take an other course and instead of falling into this dead Sea of teares it shall make pleasant Meanders through the same fragrant vallies it came thorow at the first creepe backe againe to the fountaines Head from whence it had its Originall the Mount of Olives it shall become a navigable and safe river to cary us backe againe to God and instead of husks the fatted Calfe shall be killed for us and for weeping the minstrels shall be heard to play in the house whilst our elder brother stands without envying at the jollity But alas hee stands without still God of his mercy once bring him in Ierusalem did not know in this her day the things which belonged unto her peace and therefore wee must follow the naturall water-course of the Text which now leades us to the place where it falls into the second And beheld the City Christs vidit Foelix quidem illa Civitas saith one writing upon this place si hac visione non fuisset abusa non enim solet ex Dei intuitu sequi perditio sed salus O happy City hadst thou made but a true use of this gracious Aspect for salvation not destruction uses to wait upon the Eyes of God Thus Hee looked upon St. Peter Luk. 22. ver 61. Thus Hee looked upon Zacheus in the figtree at the 5. verse of this Chapter Thus did He looke upon St. Matth. in the 9. of his Gospel Which looke of a Publicane of a receiver of Custome made him a Disciple and Apostle of the Lord. And how truely may wee all
rather where wee might have lyen for ever had God not bin as mercifull as hee is just but presently Christ adventures after us for although hee was not exhibited untill the fulnesse of time yet the vertue of his conception nativity passion and resurrection was in efficacie to beleeving Adam He who is immortall became mortall hee who is the Sonne of God and thinks it no robbery to be called equal with the Father became the Son of man took upon him the forme of a servant that wee who are the Sonnes of men might be made the Sonnes of God 2. Our next leape was into the Manger Wee became beast Man being in honour saith the Text that is in the state of innocence had no understanding but was likened unto the beast that perisheth Iumenta puto dicerent si loqui fas esset saith Saint Bernard Ecce Adam factus est quasi unus ex nobis Certainly saith that Father the very beasts themselves had God beene pleased to have bestowed upon them an articulate language as he did once upon Balaams Asse would have spoken those words simply without a figure which God did at that time figuratively and in a Sarcasme Behold man is become like one of us For indeed what was he else but Beast then having lost his excellence lost his understanding lost his immortality and in one word turned his glory the image of God wherein he was created into the similitude of a Calfe that eateth hay But doth Christ leave us here No. His mercy followes us hither too Inde est saith the same Father quod panis Angelorum factum est faenum positum in praesepio appositum nobis tanquam jumentis And therefore he that is the bread of Angells was made grasse became hay For the Word was made flesh Iohn 1. And Isay shall tell us in the fourth Chapter what all flesh is and yet not Isay neither but the spirit for a voyce said Cry and hee said What shall I cry All flesh is grasse and the grace thereof as the flower of the field hee was laid in a Manger to become foode for us who had through our owne disobedience made our selves beasts And therefore how well may we take up that holy rapture of St. Bernard immediatly following Heu tristis lachrymosa mutatio ut homo Paradise accola terrae dominus coeli civis domesticus Domini Sabaoth c. O sorrowfull and lamentable change that man the Inhabiter of Paradise the Lord of the earth a Citizen of heaven a houshold-servant of the Lord of Hoasts brother to the blessed Angells and co-heire with the coelestiall powers upon the sudden should finde himselfe for his infirmity lying in a Stable for the likenesse that hee holds with the Beast standing in neede of Fodder of grasse But much better and with a farre greater reason may wee turne the streame of this extasie and cry O grata stupenda lata mutatio ut Paradisi dominus coeli terrae conditor Dominus Sabaoth Rex Angelorum c. O happy change blessed and ever to be wondred at That the Governour and Maker of Paradise the Creator of all the world the Lord of Hoasts the King of Angells God blessed for ever should lay aside his Majestie come downe from heaven leave the innumerable company of holy Angells and be content to become a poore naked and distressed Infant whose best roome at his Nativity was a Stable a Manger his Cradle O the height and depth of the wisdome and mercy of God! He who was Lord of all the world chooses no better roome then a Stable Non quia non potuit sed quia homo noluit Not because he was not able but because Man would not suffer him A Paradox Would not man suffer him How then was he God Understand aright The sinne of man and his owne mercy would not suffer him The end of his comming was to seeke and to save that which was lost Mankind And where should he seeke for him but where he was Et ecce nunc de grege facta est egregia creatura For behold now Man who was once a glorious creature hath taken up his habitation with the beast Our third leape but stay wee should bee worse then beasts if wee should thus lightly skip over this blessed leape of our Saviour this time of preparation for that great approaching Feast instituted by the Church seeming to envite us to a further honourable mention O dies plena miraculorum saith St. Augustine Creator fit creatura qui immensus est capitur incorporeus carne vestitur videtur invisibilis c. O day full of wonders The Creator is become a creature he whom the heavens and the heaven of heavens cannot containe is this day comprehended hee who is incorporeall is cloathed with flesh hee is handled now who cannot be touched hee who is the Ancient of dayes is this day become an Infant or if ye will have all in one word Nascitur Deus God himselfe is borne Qui natus est primò sine matre in coelis bodie natus est sine patre in terris Hee who was borne in the heavens from all eternity without a Mother is this day borne on earth without a Father Barbara Pyramidum sileat miracula Memphis Let Aegypt now cease to talke of her molehills of bricke the Ephesians of their Temple Babylon of her walls Rhodes of his Colosse Vnum pro cunâ—is fama loquatur opus And let this fill the mouth of all the world Nor is this all For then wee might indeed wonder but without any comfort to our selves now let us adde joy unto our wonder For natus est nobis puer There is borne to us a Child borne to us a Saviour This was that day to see which the holy Patriarches and Prophets of the old Testament so thirsted after Let him kisse me with the kisses of his mouth for thy love is better then wine Cant. Chap. 1. Abraham saw this day and that but in Landskip a farre off and yet for all that saith our Saviour he rejoyced And well was it called a day for then the Sunne of righteousnesse did rise to the world which before lay steeped in darknesse Blessed are the eyes saith Christ to his Disciples Luke 10.23 which see those things which yee see for I tell yee that many Kings and Prophets have desired to see the things that yee see and have not seene them Upon which words St. Bernard descants thus Quare nisi quia nox erat nondum venerat illud expectatum mane cui fuerat repromissa misericordia Why saith hee could they not see these things Because it was night as yet and that longed for morning was not broke which David so earnestly prayed for in his 143. Psalme Let me heare thy loving kindnesse in the morning for in thee is my trust How truely may wee call Iohn the Baptist the Morning-starre for as that ushers out the beautifull Sunne so did hee
nor doe I thinke it honourable enough for this Argument to bee handled in a discourse that is onely passant the greatnesse of the Theame duely chalenging a Tractate of its owne wherein it may command not serve as an Attendant And indeede so doe all the other but wee must not swell up Sermons into volumes my intent now being onely to give you a glance in my passage to leape onely upon these mountaines as I passe by and not to fixe or dwell upon any of them For should I affect largenesse here yee see I might take occasion from this Text to write the whole History of Christ Wee have brought him yee see to the Crosse and there he remaines the scorne and laughter of the multitude But shall we leave him so Pilat then and the Iews have done as much for him as wee Although wee are not able to help him in his misery and can onely with his acquaintance in 23. of S. Luke 49. Stand a farre off beholding those things yet this wee may doe too wee may joyne with those people in the 48. verse of that Chapter who came together to that sight and beholding the things that were done smote their breasts and returned O let us smite our breasts too as acknowledging all those blowes and stripes which fell upon his sacred body to be due to us Nos nos qui fecimus in nos convertite ferrum That Speare which pierced his blessed side ought to have beene pointed against our breasts for wee have sinned we have done wickedly but that Lambe what hath he done I had here broken off this discourse for this time but that I considered to suffer him to hang a weeke upon the Crosse had beene a greater cruelty then was showne by the Iews themselves who because it was the preparation of their Sabbath took him downe Let us therefore with the good and just Counseller Ioseph goe to Pilat and begge the body of Iesus and ere wee depart accompany him to the Grave where till we returne againe to draw the Curtaines and bid good morrow to the rising Sunne wee will wish his flumbers sweet and peaceable And so we are come to his 4. Leape De cruce in sepulchrum From the Crosse into the grave Into the grave O tell it not in Gath nor publish it in the streets of Askalon lest the daughters of the Philistines rejoyce lest the daughters of the uncircumcised triumph Ye mountaines of Gilboa upon you bee neither dew nor raine for there the shield of the mighty is cast downe Into the grave What should the Lord of life doe in the lodgings of death Sure hee hath no businesse of his owne there Yes Because his mercy is his owne therefore the businesse is his too Hee was that good Shepherd who leaving behind him the ninety and nine came in pursuit of that one which had strayed poore mankind And where should he seeke for man but where hee was In sepulchro positus Death had carried him away captive and Christ to redeeme him breaks into the strong hold of this mighty man and being mightier then he overcomes him binds him and sets the prisoner at liberty And this was all the businesse hee had in the grave Hee came not as owing any homage to the Lord of that darke mansion nor yet was it any debt of his owne which brought him thither but the end of his journey was to pay the ransome for captivated man who had taken a leape thither before him And as before he could not be at rest but thought every houre an Agâ— till hee was got upon the Crosse so when hee was there still hee hath a longing desire to goe forward on his journey and now is as earnest to bee in the grave as he was before to be upon the Crosse and therefore he cries out sitto I thirst Sitio art Christus non doleo saith St. Bernard and a little before the same Father Bone Iesu coronam spineam sustines de tua cruce vulneribus taces prosola fiti clamas dicens sitio O blessed Iesu thou hadst a crowne of Thornes upon thy Head thy wounds were all fresh and bleeding and yet not a word of them thou makest no mention at all of the pangs and torments thou enduredst thou criest out onely for a little thirst as if thou who wast able to suffer the piercing of the nayles couldest not suffer a little drinesse in thy body Say Lord what was it thou diddest thirst for so The same S. Bernard shal give you his answer Certe solam redemptionem hominis gaudium humanae salutis It was the salvation of man the consummation of his redemption which he so longed for and not the vinegar and the gall they gave him in the Crusa there could be but little pleasure in that But see Ioseph hath entreated Pilate for the body he hath prepared the linnen cloathes to wrap him in and a Tombe for him hewen out of a Rocke wherein yet was never man laid Here wee will leave him sleeping for a time desiring God of his goodnesse to make us truely sensible of these his mercies that as he leapt over these mountaines difficulties and thorny passages to come to us so wee may leape over all impediments of sinnes of innate corruptions of inward and outward temptations that we may skippe over all those hills barracadoes bulwarks and trenches which the world the flesh and the divell our three grand enemies doe cast up daily in our way to hinder our journey towards him that he may alter the speaking Person in this Dramaticall song and say of us as the spouse here said of him It is the voyce of my welbeloved behold shee too comes leaping upon the mountaines and skipping over the hills THE EIGHTH SERMON Being a continuation of the former Discourse upon the same words WE left CHRIST as ye may remember in the Grave being the fourth leape hee tooke in his journey to Mans redemption the Stone rolled before the mouth of the Sepulchre the Souldiers watching him O the Iewes verily beleeved that they had made sure worke with him now And let them enjoy that conceit a while it will not long continue with them But what sudden Calme dwells on the face of Hell The Lord of Heaven hath taken a leape thither too Hee hath triumphed over death and the devill already in his Portall as I may call it his outward house the grave and now he pursues him even into his inward Pallace his strongest hold of all and there hee conquers him too To use St. Augustines words in his Sermon De descensu Christi ad inferos Me thinks I see those legions of darknesse those multitudes of evill Spirits which fell and all the Common people of that gloomy habitation stand in a maze at the arrivall of Christ in that place and calling to one another in that Fathers words Quisnam est iste terribilis niveo splendore coruscus invasor iste non
and Saviour doest thou call that but a little while wherein we are deprived of thy presence Salvum sit verbum Domini mei longum est multum valde nimis This is a language Lord wee understand Not to call him who is Truth it selfe into question for his words this which thou callest but a little while seemes to us almost as long-liv'd as eternity Call it a thousand Ages Lord and not a little while But the devout Father hath found a reconciliation Veruntamen utrunque verum saith he modicum meritis non modicum votis It is but a little while indeed if wee respect our owne merits our sinnes having deserved that we should be deprived of him for ever but it is more then a little while if we regard the fervent desires which all true and zealous Christians have of his comming againe an earnest longing for the thing we love and want spinning every moment of delay into a yeare of dayes He is ascended into the heavens his enemies here on earth are all subdued unto him the warres which he came about are fully ended Sinne Hell Death and the Grave doe all lie prostrate before his feet and hee as Conquerour returnes into heaven which is his native Countrey In jubilatione voce Tubae as the Psalmist 47. Psalm Hee hath subdued the people under us and the nations under our feet God is gone up with Triumph even the Lord with the sound of a Trumpet In voce etenim Tubae mos est victorem redire de praelio saith St. Ierome For this is the musicke wherewith the Victor is accustomed to returne from the spoyle of his enemies He is ascended into the heavens What businesse then have wee here upon earth Our head our Captaine is above O let our conversations be above too Let us lift up our eyes unto the Hills from whence commeth our help all our help commeth from the Lord. What have wee to doe with the earth any more or earthly affections Woe to us that we are constrained to remaine in Meshech and to have our habitation in the Tents of Kedar Our GOD our Redeemer is in heaven sitting at the right hand of the Father let our hearts bee there too for what is there now left upon earth worth the loving Christs Ascension doth call for our Ascension The journey indeed our soules have to Heaven is great and wee want wings to carry us but let us take comfort for our Saviour hath promised us his aid St. Iohn 12 32. And I when I am lift up from the earth will draw all men unto me Wee have done with this Text as it was interpreted by some of the Fathers of Christs comming in the flesh We now intend by Gods assistance to give yee onely a Paraphrasticall Discourse of the second Interpretation which points out this Scripture as meant of the comming of our Saviour in the Spirit to the Church in generall to each faithfull Christian soule in particular And the same divisions will serve us still we have here 1 His Motion Behold he comes 2 The manner of his Motion Of his dignation Of his repudiation 3 The way Double too according to the manner Of the motion of God how hee may bee said to come or goe to ascend or descend wee have already in the beginning of this Discourse told yee and therefore wee must come directly now to the manner And first of that manner of his motion in the Spirit which respects his mercy And this hath either an eye to the end of his journey in this word he comes venit non abit hee doth not turne his backe and fly from us but hee comes towards us For had he leapt had he leapt never so joyfully and not have come leaping made his approaches toward us but have leapt from us wee had had but a small part in this joy but now let our hearts leape within us for he comes leaping Or else the manner of his motion hath an eye unto himselfe in this word leaping Hee comes leaping and so the meaning of it is Laetus est ipse Spiritus the holy Spirit it selfe leapes that is is joyfull for we know that the outward leaping is an effect of an inward joy the holy Ghost is full of joy and takes a great deale of delight in the journey which hee makes to men Or else it hath an eye unto us in the same word leaping and so St. Bernard understands it Salit id est dat ut saliat saith hee Hee leapes that is hee makes them leape he fills them with joy and gladnesse whose hearts are thought worthy to bee made Temples of the holy Ghost Hee comes Wee sit still it is hee who comes Certainly in all good manners and reason a man would thinke that it should belong to us rather to have gone to him then to him to have come to us Wee who were the offending persons wee who had so malitiously sinned against so gracious a Father without whose reconciliation wee had for ever perished wee sit still and hee comes The Cedar in Libanus comes to the Thistle in Libanus the expression is not full enough The Eagle of the mountaines makes a journey to the Gnat in the valley nor yet but why should I hunt about for comparisons betwixt things which are infinitely distant If yee will have all in one word The omnipotent everliving God comes to poore man who indeed as David said of himselfe may be truely called a worme and no man Here is therefore place both for our joy and thankfulnesse the journey which the holy Spirit takes it is towards us it is not from us he comes Let us therefore take up the Harpe and Timbrel tune our soules into a pleasant Key rise up and meete our Lord and Master who out of his incomparable mercy doth vouchsafe to visite his poore servants nor let us bee without a song in our mouthes to entertaine him with Sing wee thereforee with holy Zachary Blessed bee the Lord God of Israel for hee hath visited and redeemed his people and let our lives and conversations continually sing this Antheme too For God is pleased indeed to heare a voyce without an Instrument but he is delighted more when that voyce is joyned to the musick of a Harpe when there is a consent betwixt the fingers the works of the hand and the confession of the lips And let us bee as merry as we can wee shall finde the holy Spirit to bee as joyfull as wee for hee doth not onely come but hee comes leaping That great God who is so infinitely happy already that nothing can be added to his blessednesse he who hath no need at all of any service of ours nor of the beautifull Angels themselves hee who if the whole hoste of heavenly spirits had fallen with Lucifer and all mankind had perished eternally had beene yet the same God he is now infinitely good infinitely perfect infinitely happy yet he comes rejoycing he
Praeludium or Preface to it besides the acknowledging of the ground to be holy and dedicated to God and besides the stirring up of mine owne devotions thed evotions of others by beholding that humble and reverend gesture thou shalt finde to be done not without a great deale of caution not without a great deale or reason and mysterie Yee will not be discontented I hope if I make it plaine to you that our Saviour CHRIST himselfe has taught us this very same Method of Adoration Looke but into the Lords Prayer Our Father which art in Heaven c. Hee first layes downe the Foundation of our Religion of our Devotion a Father we have a God there is a great God a God which is in Heaven This being done before we are taught eyther to pray for our owne Salvation in saying thy Kingdome come to us before wâ— are taught to pray for our Dayly bread for the forgivenesse of our Sinnes or for any thing which concernes our selves we are tâ—ght to say hallowed be thy Name VVâ— must first seeke and desire the glory of God and then â—uâ— owne Salvation and not onely so but we are to desire Gods glory first in the abstracted notion onely for and in regard of himselfe Sanctificetur it is St. Chrysostomes Note CHRIST does not teach us sayes he to say sanctificemus let us sanctifie thy Name but sanctificetur impersonally sanctified or hallowed bee thy Name without the joyning of any person to it to show us that we ought to desire Gods honour principally and in the first place without any respect unto our selves as He is the chiefe good and the chiefe happinesse which is a great deale more thanke-worthy then to doe it with relation to our owne happinesse as we are partakers of that chiefe good and happinesse And this very method doe we observe at our entrance into Gods House we doe not immediately fall downe to our Prayers for that were to worship God in respect of our selves but first of all before we come to lay any claime unto him by our Prayers we humbly prostrate our selves before the Altar as acknowledging him to be the great God in the abstracted notion without any respects unto us as if by that gesture we should repeate that first Petition of the Lords Prayer and say Hallowed bee thy name impersonally So that if there should be a Heathen amongst us in the Congregation and should but behold that reverent behaviour hee could not chuse but breake out and say Certainely there is a God in this place and I knew not of it When we bow then at our first Entrance into the Church we doe as it were acknowledge Gods Image and Superscription to be upon that House and in so doing we worship God as he is the great God but afterwards when wee Kneele downe and pray to him then we worship him as he is the Good the Gracious and the Mercifull God in relations to us Our first bowing without Prayer acknowledges his Omnipotencie and Independencie Our second bowing accompanyed with Prayers does confesse his Mercy and the Communication of his Goodnesse If thou wilt then fall directly upon thy Knees to thy Prayers is soone as thou enterest the Church and â—o worship God onely as a good and a gracious God to thee I blâ—e thee not for it enjoy thy Liberty Onely take heed thou beâ—st not too lavish in thy Censures against them who doâ— the other too and are able to show better reasons for the doing of it then thou for leaving it undone But all that I can doe will not bring the Pharisee I see to stoope we must be forc'd to leave him as we found him standing Let us heare what hee does more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pharisee stood and pray'd thus with himselfe We have too many such Pharisees now adayes who pray with themselves by their good wils they would never joyne with the Congregationâ— But I have touch'd upon that already The thing which I 〈◊〉 from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hâ— pâ—y'd with himselfe is this See what the effect of his standing of his Pride is The Prayers of the Iust and Humble doe use to pierce the Clouds and knocke at the Cares of Heaven for entrance and are admitted but this vaine glorious and proud man by boasting of his owne merits and standing with a stiffe Knee before the Lord has even clipâ— the wings of his Prayers so that instead of ascending unto God they remaine heavy things at home with him all that hee can doe cannot perswade them to take wing he pray'd with himselfe they went no farther God heard him not The Lord heareth not sinners hee esteemes 〈◊〉 of the Prayers of the proud and disobedient For although the reverent gesture of Kneeling or Prayers and at the blessed Eucharist and other â—re Câ—emonies of the Church be not absolutely and primarily of the Essence of Religion â—though secondarily they are for obedience is of the Essence of Religion and to doe those things the Church commands is Obedience yet it showes forth a great pride and a spirit of contradiction in them who refuse them It is acknowledg'd that the chiefest Sacrifice and which is most acceptable to the Lord is a Contrite heart yet I say againe that where the Heart is contrite there the Body will expresse Humilitie The Knee of that man cannot be stiffe whose heart is broken 't is both against Philosophie and Divinitie the heart is like the great wheele in a Clocke it sets all the other members a working Hee stood and prayed thus with himselfe Let us now heare what it is that he prayes O God I thanke thee that I am not as other men Extortioners vnjust Adulterers or even as this Publicane I fast twice in the Weeke I give Tithes of all that ever I possesse 'T is well the Holy Scripture tells us that this is a Prayer certainely we should hardly have believ'd it else It has a strange beginning nay the whole ayre of it is something harsh to be called a Prayer Iustus in principio accusator est sui The just and godly man he commonly begins his Prayer with an accusation of himselfe so ABRAHAM in the 18. of Genesis 27. praying for the Sodomites Ge. 18.27 Behold now I have begun to speake unto my Lord who am but dust and Ashes As if Abraham had sayd let not my Lord be angry although I who am a Sinner my selfe doe entreat for other Sinners So IACOB Gen. 32. O God of my Father ABRAHAM I am lesse then all thy Mercies So DAVID in the 2. of Sam. 18. Who am I O Lord God and what is my House that thou hast brought me hitherto So DANIEL chap. 9. O Lord Righteousnesse belongeth unto thee but unto us confusion of Face And thus doe all Godly men begin their Supplications but the Pharisee he expresseth in other kinde of language God I thanke thee I am not as other men c. It
good enough for him And see the vertue that is in Humilitie The eyes of the Lord passe by the Pharisee as neare as he stood as being unworthy to be taken notice of and immediately finde out the Publicane as farre off as he was The eyeâ— of the Lord are upon those who are meeke in the Land He resisteth the proud and gives grace to the humble The 2. step of his Humility was his defected countenance Hee would not lift so much as his Eyes to Heaven Even for very shame hee was afrayd to looke up towards that part of the Creation wherein Gods glory does most appeare This is the true humility of the heart indeed this is the true submission when a man out of the consideration of his Sinnes does rise into a consideration of the divine Majesty against whom those Sinnes were committed and so trembles and quakes at the thought of it Thus did Esdras when hee prayed for the people O my God sayes he I am confounded and ashamed to lift up my face unto thee because our iniquities are multiplyed over our head and our sinnes are gone up before thee into Heaven Thus did MARY MAGDALENE in the 7. of St. Luke Shee accounted her selfe unworthy to appeare before CHRIST to looke up to the Heaven of his Face and therefore she got behinde his backe kneeled downe at his feet wash'd them with her teares and dryed them with the hayres of her head Nor would she arise from thence as if her eyes had beene in love with the Earth till shee heard that comfortable word till the heavie burthen of her sinnes which press'd her down was remov'd from her shoulders by the voyce of CHRIST saying Thy sinnes be forgiven thee and then shee rose up and went away in peace of Conscience His third step was He smote his brest He was angry with the Inhabitant and because he could not come at him he takes his revenge upon the house he lives in he knocks at his doore Cor credo evocaturus forà s and that with a great deale of indignation It was his heart which had offended him it was that which was the first entertainer nay the first contriver of all his Sinnes As our Saviour sayes in the 15. of St. Mathew Out of the heart come evill thoughts Murders Adulteries Fornications Thefts False witnesses slanders It is therefore our owne heart and our owne perverse and froward wils which we ought to strike upon according to that in the Prophet Ioel. 2. cap. vers 13. Rent your hearts and not your garments and turne unto the Lord your God c. The fourth and last thing is his Prayer O God be mercifull to me a sinner It is a short Prayer this but it is full of life and efficacie And hâ—re be three things in this Prayer which ought to be in all our Prayers First he professeth both the Mercy the Power of God in acknowledging it to be he alone who both can and will forgive sinnes 'T is the Prerogative royall of God this as the Lord himselfe sayes by the mouth of the Prophet Isay 43.11 I even I am the Lord and beside mee there is no Saviour And at the 25. Verse I even I am hee who putteth away thine iniquities for mine owne sake and will not remember thy Sinnes For who can forgive Sinnes but onely he who is free from all Sinne. Secondly he confesses himselfe to be a Sinner with â—ce making mention of any good thing he had Not a word of his Fasting nor of his paying of â—es nor of any good worke that he had â—one All his hope all his confidence is placed in the Mercy of God And as he does first acknowledge God to be the Author of all forgivenesse and secondly confesse himselfe to be a Sinner So hee does in the third place acknowledge himselfe to be the onely Author of his owne Sinnes He does not accuse God as many doe who by countenancing that fatall Stoicall necessitie doe make even God the Author of their Sinnes he does not accuse the Divell he fals not out with the Starres about the matter nor does he post off his sinnes unto others as our first Parents did in Paradise ADAM he blames the Woman nay he is so bold as to lay the fault upon God himselfe for giving him such a troublesome woman The woman whom thou gavest me to be with me shee gave me of the Tree and I did eate The woman she posts it off againe to the Serpent No the Publicane goes no farther then to his owne breast He neyther strikes at God nor at the Divell nor at the Starres not at any of his companions who might entice him peradventure to wickednesse but he knew that his Enemies were onely those of his owne house and therefore he knocks onely at his owne doore he strikes upon his owne breast and sayes O G◠〈◊〉 mercifull to me a sinner I must leave CHRISTS censure of these two men untill another time but yet it is a verse of 〈◊〉 difficulty to be understood it desires rather a Pâ—raphrase then an expoâ—tion and surely the very â—ding of it to ye will give yee satisfaction enough The summe of all is this The Pharisee came into the Temple stiffely and proudly as if he meant to affront the Lord in his owne house his behaviour â—s stout his Language peremptory and daring he boast of his owne good workes he scornes and condemnes his brother The Publicane on the other side enters reverently humbly defectedly dares not so much as cast his eyes up to heaven the Throne of his offended God but as angry with himselfe for sinning against so gracious a Father he beates his breast as if hee meant to be reveng'd on his heart which was the first contriver of all his Transgressions he confesses his Sinnes and desires Gods mercy And now heare CHRISTS judgement of these two and that shall close up our discourse Vers 14. I tell yee this man departed to his house justified rather then the other For eveâ—ry man that exalteth himselfe shall be brought low and hee that humbleth himselfe shall be exalted FINIS A SERMON PREACHED At the Assizes at Huntington in the Shrievalty of Sir Capell Beedles Exod. 34. last verse And the Children of Israel saw the face of MOSES that the skin of MOSES face did shine and MOSES put the veyle upon his face againe untill he went in to speake with God THe Lord by the mouth of his Prophet DAVID in the 82 Psalme vers 2. speaking of Magistrates sayes I have sayd yee are Gods He who is the beginning of all things begins that verse nay he begins it after the same manner as hee began all things as he did when he drew the first draught of this faire Picture of the World Gen. 1.3 And God sayd let there be light and there was light And he begins the verse thus not onely to teach as how we should begin all our actions A love principâ— in all
thou art first bound as farre as thou canst to search out the Truth to receive thy informations attentively and seriously before thou goest out and then laying all by-respects a side to deliver thy conscience clearely and plainely For it is you who have a great stroake in making this Veile of Equity which is to cover the Face of the Magistrate He can but examine the Witnesses heare the testimonies inquests and arguings and afterwards give you an Information of all this T is you who are Vitae necis tam potentes Causarum in whose power the life and death of Causes doe chiefly consist The Magistrate or Iudge like the hand in a dyall may often times poynt to the wrong houre and yet no fault in him but in some of the wheeles which are out of Frame For it is his part to proceed and give sentence secundum probata tantum according to the Testimonies and Allegations onely 4. The next in order is the Councellor or Pleader and these is the Iudge upon the Bench is called a God may in some sort be called little Gods too But I wish I could not call a great part of this Tribe too truly the deities of Nilus the Gods of the Aegyptians Garlick and Onyons whose chiefest vertues are to force teares from the Eyes of theyr votaries O Sanctas Gentes quibus nascuntur in hortis Numina But I forgot my selfe I should have left out the first part of the verse for such are the abhominable corruptions which many of them use now adayes that we may call them the holyest and the happiest Nations who have no such Gods at all grow in their Gardens I do not speake against all mistake me not there be honest and worthy Lawyers amongst us Nor doe I go about any way to disparage the calling For the true use of it is honourable being to defend the oppressed to maintaine or else recover the right of such as have beene troden downe by theyr too potent Adversaries Put when Rhetorick I wrong the Science I must not call it so rheumaticke and obstreperous noise goes about to make the guilty innocent and the innocent guilty to Carusse ore the Blackamoore and to prove the Leopard to have no spots when a little bold wild and Sophisticate language is able to make head against Truth and overcome it and the cause Ad mensuram pulmonis Advocati aut Hares aut non flourisheth or languisheth according to the strength of the Advocates lungs and boldnesse or rather to the depth of the Clients purse and opennesse I doe not onely accuse these times this disease was ever rise amongst the ancient Romanes nay it has beene in use ever since Iupiter had a beard In Saturnes raigne peradventure it was otherwise Aut sub Iove nondum barbato But the Antiquity of it proves not the lawfulnesse yee have a saying in the Law Nullum tempus occurrit Regi No custome can prescribe against the King and by the favour of Law this is as true in Divinity no prescription against GOD the King of Heaven and Earth Hee brings but a weake argument who concludes what ought to be from what has beene Such a colour Murder might have for it selfe who is able to derive its pedigree as farre as Cain It is to no purpose for mee to lay open the sacred thirst of Gold that is in these men I might as well tell yee that there is a Sun or a Heaven which we all aknowledge nor can I hope if I should repeate it to be heard the Masculine delicious and charming harmony which the gold makes in the Bag I know would out-musicke me would sound sweetlier and lowder in theyr eares then all that I could utter The second branch of St. PAVLS distinction of Tongues would out-cry the first the Tongue of Angels would bee lowder then the Tongue of Men. But yet for the discharge of my duty I must let such men know but surely this is a very fruitfull place for controversie I see few of them at Church if they had nothing to doe it is likely they would be here who make the sacred place of Iustice no better then the Stage of a Mountebanke having received their Fee who leave the cause many times where peradventure the whole estate of the Clyent lyes at stake and fall upon theyr Brother pleader or upon the person of the man whose cause is in hand or upon the cloaths and behaviour of some of the witnesses or parties hunting after crude and indigested impertinances which walke like apparitions or ghosts in the shape of Iests thereby as I suppose to catch the easie care of the circumstant Iurer or Country Gentleman who will reserve them for his holy-day reports amongst his admiring neighbours that however these Musitians of Pythagoras these Angels who play upon the Spheares may for a time delight them and they may dance after theyr musick too yet at the latter end they shall have but a harsh close they shall end in a discord 5 And so for the Officer who by bribes taken in secret is corrupted to foyst in or take out what he please let him know also that there is an other which is a generall Assizes to come hereafter when he shall be put out of his office when the Bookes of his owne conscience shall be layd open before that great Iudge the Lord of Heaven and earth in which booke there shal be no enterlining no blotting out no putting in but all his actions shall appeare faire and in a full Character All these five sorts of men have a hand in the framing and making this Veyle which is to be put upon the Face of the Civill Magistrate but yet not altogether so but that the Iudge has the overseeing of this theyr Worke. If hee perceives that the Accuser brings materials unfitting and which will not conduce to the making of the Covering of Equitie he may so canvase the businesse eyther by examination or if that will not doe by delay so that at the last the Truth may bee found out For he does ill purchase to himselfe the title of a man of Expedition and Dispatch who hastens causes and ends them before they be ripe If he findes a palpable malice and confederacie in the Witnesse who is here in the second ranke of workmen it is in his power I take it for my want of experience in these matters will not suffer mee to be confident to deny him his Oath If hee perceives ignorance supinitie and negligence in the Iurer he may impannell new ones If Sophistry Cavelling or Meram Superbientem lasciviam verborum an unnecessary trifling and wantonnesse of of words in the Advocate his wisedome sharpe insight and experience peradventure hee himselfe once being a Pleader and so knowing the way of them the better may looke through that Veyle of forc'd language and view the realities and after those direct his sentence If in his Officer he finds Bribery and Corruption as the best Princes and Magistrates in the world sometimes cannot bee without bad Officers 't is in his power to rectifie that too But these things yee know better farre I confesse then I am able to direct yee yet it is not a bare knowledge of them that will benefit yee in the last day but Happy are yee if yee doe them It it not the knowledge that swims above in the braine but that which sinkes downe into the heart takes root in the affections and brings forth fruit in actions that will then profit thee For to whom much is given of him much shal be required not onely the Principall which was trusted to the understanding and Theorye but also the interest which is expected from the Practick part There is another kinde of Veyle too which is to be put upon the Face of MOSES which is the same that our Hieroglyphicks in the embleme put before the Face of Iustice whom they picture out by a woman having a Covering before her eyes and a payre of ballance in her hand and this is to denote unto us the impartiality that should be in a judge he should be blinded not his understanding for that cannot be too quick-sighted but to show us that there should be no respect of persons in him Exod. 23.3 Thou shalt not countenance no not a poore man in his Cause And if not a poore mâ—n much lesse does it become him to put off his Veyle that his Eyes may let in the greatnesse the favour the Friendship of the rich and potent For if the person of any man should be accepted certainly in all equity it is the person of the Poore but yee see here is a strict command against this Doe therefore all things as beeing assured that you your selves one day shall be ungodded againe for he who has sayd yee are Gods has also sayd that yee shall dye like men For the time shall come when a poore Vrne shall hold your Ashes all that little all which shall remaine of your voluminous greatnesse when that Eternall Iustice shall poize the ballance with an equall hand wicked AHAB shall then answer for NABOTHS Vineyard and IEZEBELL for the bloud of the Prophets Have but this therefore in your mindes and the God of all Iustice and mercy direct your actions labour to goe up into the Mountaine with MOSES and consult with the Lord 1 Be just and righteous let your faces reflect those cornua lucis those beams of light yee shall there receive from God and with MOSES your faces shall shine amongst the people yee shall be honour'd and reverenc'd ride on then and good lucke have yee with your honour and having past a glorious life here below the end of the Text shall be the end of your dayes Yee shall goe up againe and speake with God where your discourse shall never be interrupted so long as there is Eternity For if with MOSES yee live in the Mountaine and converse with GOD that is be imploy'd in his service and doe Iustice yee shall also with MOSES at the length heare that invitation of GOD to him in the 32. of Deutr. 50. verse Goe up into the Mountaine and dye yee shall depart this life in the favour of the Highest FINIS