XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT RVMSEY, ON THE V. OF AVGVST. AN. DOM. MDCVII.

II. SAM. CHAP. XVIII. VER. XXXII.

Cui respondens CVSHI, &c.

And CVSHI answered, The enimies of my Lord the King, and all that rise against Thee, to doe Thee hurt, be as that yong man is.

THAT yong man was Absalon: And he was now hanging upon an oke, with three darts through him. Like him doth Cushi wish, all may be, that doe as he did (that is) be the King's enimies, and rise up against him. For, I finde in the text a dangerous treason plotted against King David: plotted, but defeated; and Ab∣salon the author of it, brought to a wret∣ched end. Good news thereof brought by Cus••i that saw it. And that good newes heere concluded with this wish, That all the King's enimies may speede no better, no otherwise then he spedd. For all the world, like glad tydings doth this Day affoord us, in a like memorable exa••ple of GOD'S just proceeding, against a couple of like treacherous wretches.

A barbarous and bloudy treason they imagined against our Sovereigne. GOD brought their mischiefe upon their owne heads, Et facti sunt sicut Absalon. And we are heere now, to renewe with joy, the memorie of these glad tydings; and withall, to pray Cushi-his prayer, and all to say Amen to it, That the like end may ever come to the like attempts. Last yeare, we changed but one word; David into Iames: we change no more now, but the number; one, into two. The enimies of my Lord, be as that young man, saith Cushi. Say we, The enimies of our Lord, be as those two young men were; those two brethren in mischiefe: I will not doe them that honor, to name them; no more then Cushi did him,* 1.1 heer.

The words we reade, as a prayer; they may also be read as a prophecie: Either, Let them be; or, They shall be as that yong man is (for, the verbe is the future tense.) They have no other way, in Hebrew, to expresse their Optative but so: that hard it is, many times, to say whither it be a prayer, or a prediction, that so runnes in the future; and, for ought I know, it must be left to the discretion of the Translator, to take which he will, since it may be both. As, Psal. 21, either the King shall rejoice, by way of fore∣telling: or, Let the King rejoyce, by way of wishing. The sure way is, to take it both wayes: so, we shalbe sure not to misse Cushie's meaning. And so will we doe (for so we may doe) even take it both waies; for it is both: both a good prayer, and a true prophecie. And prayer and prophecie sort well togither: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith the Philosopher:) Affections facile faciunt opiniones (saith the Schoole-man.) Our wishes we would alwaies have ominous, and our prayer turne into the nature of a prediction; what we pray for rightly, we would gladly perswade our selves, shalbe certeinly.

* 1.2Of this propheticall prayer then. ¹ As a prayer, first: ² then, as a prophesie. Pray∣er is of two sorts: [unspec I] ¹ for, or ² against. As, ¹ for good: so, ² against evill; both, things and persons. This is against, a kinde of prayer; indeed, an imprecation. Two things give forth themselves in the prayer. ¹ The parties, against whom it is; ² and the wishe it selfe, what it is. The parties, are ¹ first the King's enimies: ² then, those that rise up against him (that is) the King's rebells.* 1.3 Two diverse kinds: neither, superfluous. For, there be no tautologies, in Scripture: no doubling the point there, but with some ad∣vantage, ever.

The wish is, that they may be as Absalon. And two things are in that wish (if we mark them well:) ¹ Be, as he; (that is) not perish onely (that, is not all) ² but perish, and so perish as he did. How was that? Vidi Absalon pendentem; and so hanging yet alive, thrust through with three darts. As he, in his end: as he, in the manner of his end. That the heads that contrive, may hang as high as his: and the hearts that affect, be thrust through as his was: thrise through, though once would serve.

[unspec II] And when we have done with it, as a prayer, then will we beginn with it, as a prophe∣cie. That, so he wished: and that, as he wished, so he foretold: and as he foretold, so it came to passe. All that rose after, fell as fast as they rose: Et facti sunt sicut puer iste.

[unspec III] Last of all, that this prayer or prophecie, is not pent or shutt up in David's dayes: not to end, with him. It reacheth unto these of ours; hath his force and vigor still; hath and shall have, unto the world's end. GOD heard him praying, & inspired him pro∣phesying. As it came to passe in Absalon, so did it in those that rose after him: that rose against David, that rose against many others since David, and namely against ours. So it hath beene hitherto: and so ever may it be. Cushi, not onely a Priest, to pray, that so they be; but a Prophet, to foretell, that so they shall be.

FIant sicut Absalon, is a prayer (& which more is) an imprecation. Before we pray it, [unspec I] * 1.4 it will not be amisse, to enquire, whither we may lawfully pray any such, or no. I move it, because of some so tender-hearted men, that they can by no meanes broad or endure any imprecation; to wish any so evill, as to pray they may come to an evill end. It is nothing fitting (as well saith Saint Iames) that with the tongue we should blesse GOD, and with the same, wish evill to man. It is Balaam's office,* 1.5 Veni & 〈◊〉〈◊〉; and who would succeed him in his office? It is Shemei's practise; & who would be like him? And this is Cushie's prayer, like himselfe: Some would have him an Ethiopian; but, some black swart fellow, as his name giveth.

Againe, these were Iewes all; we are Christians: we have a charge given us, by Saint Paul not to doe it: not to them, that doe us hurt; Blesse them that persecute you;* 1.6 blesse (I say) and curse not. We have a patterne sett us, by Saint Peter; of him, qui cum malediceret non &c, that wished not their evill, that both wished, and did him all the evill they could, both in deed and in word.

All this I know: yet is not all this so peremptorie, but that, notwithstanding e∣ven all this, against some, in some cases, such prayer hath beene, and may be used. May be? nay ought to be, otherwhile. For, such may the persons be,* 1.7 as Saint Peter calleth some, maledictionis filij: and their facts so execrable, as GOD Himselfe commaunded Moses, to goe up into the mount Ebal, and there, against twelve sun∣dry sorts of such, pronounce maledictus. Even as we see, the Serpent's sinne was so ex∣orbitant, as it drew a maledictus, even from GOD's owne blessed mouth..* 1.8 It is not good then, to be nice or tender in this point; nor I would not wish men to be more tender or pitifull, then GOD: whose doing of it sheweth us, it ought to be done. For, to beginne with the last (of Christians;) He that gave us the charge (Saint Paul) for all his charge given, we know what he did to Elymas.* 1.9 And he that set us the patterne (Saint Peter) for all his patterne set, we know he used it against Simon Magus.* 1.10 And for the other: it is not Balaam onely but even Moses, as milde a man, as ever the earth bare, you may read, that he came to it though, Num. 16.* 1.11 Neither was it Shemei onely, but Dauid too (though a gratious and gentle Prince, may Shemei well say: yet) what a Psalme of imprecations hath he penned! I meane the CIX. Psalme. It was thought, by our Fathers, that there was not a more heavy or bitter curse could be wished to any, then to say Deus laudem upon Him, which is the beginning of that Psalme. Neither was it Cushi with his swart colour onely, but an Angel as bright as the sinne, even the Angel of the Lord, that curseth (himselfe) and giveth an expresse war∣rant to curse the inhabitants of Meroz. But what speake we of Saints, or Angells?* 1.12 CHRIST Himselfe doth it in the gospell, as appeareth by His many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yea, GOD Himselfe (we see) Gen. 3. against the Serpent, and his whole brood.* 1.13 What the Saints, Angels, GOD Himselfe have done, may be done, I trust. It may be done then, licet; and ought to be done sometimes, oportet; and in this very case, it ought and must; a necessitie lyeth upon us, we cannot choose but doe it. For pray we must for the King's safety; Cushi, and all good subjects: but, for his safety we can∣not pray, but we must (withall) for the overthrow of his under-miners. Pro inclu∣deth Contra; if for him, then against his foes. If wish him to rise, and stand upright, then, them to fall and become his foot-stoole.* 1.14 So that (if all be well weighed) it is not volun••arie; it is even wroong from us.

And that indeed is the only caveat, that it be not voluntary: that we be drawn to it hardly, and use it not, upon every slight, and trifling occasion, against every thing that cro••••th our humor; but, when the foulness of the fact seems to exact it: and that caveat is not amisse. I like well of the Hebrew proverb: (Garizim is the mount where they

blessed; Ebal, where they gave the curse:) they say, We must creepe into Ebal, and leape into Garizim (that is) be swift to one and slow to the other. We are then not to for∣sweare going into mount Ebal utterly; but to be well advised, yer we goe into it. To doe it,* 1.15 but not to doe it, where God blesseth: which Balaam was still itching to doe. The cause it is, which maketh the curse fall; otherwise, if it be causelesse, it will not light, but flye over, as a bird. Therefore, to know well, both men and matter, against whom we let it flye. And we cannot better know them, then if we take our light from GOD: if we doe it, but where, and when, and for what, GOD doth it, we need not be scru∣pulous: never feare to follow, where He goeth before us. And, by the grace of GOD, we wilbe well ware, not to wish ought to any, in this point, but such, as shall have warrant even from GOD'S owne mouth.

[unspec 1] * 1.16The speciall point of advise thus being, to know the parties well, against whom we send it forth, it will concerne us (and our next point it must be) to take perfect notice of these men. They offer themselves to us, in two termes. ¹ The enimies of the King; ² They that rise against Him: joined heere, and as heere, so in sundry other places: Psal. 3.1. Psal. 59.1. Psal. 44.5.

* 1.17The wordEnimie is, by David himselfe, glossed * 1.18 Psal. 55. It was not an enimie did it to me (meaning, a knowen, open, professed enimie;) for then (saith he) I could have beene provided for him: so may we take it.

* 1.19The other of rising against, the phrase is first used of Cain (and lightly, the first phrase is the key of the rest) when Abel and he were in the field togither walking, it is sayd, Cain rose up against him, and knocked him on the head: So is meant, of such as keepe their malice secret,* 1.20 to doe one a mischiefe suddenly. And the next time it is used,* 1.21 is of Core, and his Complices: of them, it is sayd (Num. 16.) They rose up against Moses. In the former of Cain, it is trecherie: in this latter of Core, it is plaine re∣bellion. In a word: all that rise against, are enimies; but, not backward. For, enimies may be such, as stand on even ground; as one King, or State, with another. Rising, in proprietie of speech, is of such, as are of inferiour place, and yet lift them∣selves up, against their lawfull Superiours. In the end, both prove enimies, an•• do the part of enimies: but, the former have many times no bond of allegiance; the latter ever have.

* 1.22We may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to use Saint Peter's owne phrase) thinke it strang••; that both these sorts, Kings have them; Yea, though they be good Kings (as was David) yet that they have them.* 1.23 Heare David himselfe speake: How are mine enimies i••crea∣sed! many are they that rise against me. Neither the place of a King, nor the vertue of a good King, could quit him, but he had both. He had enimies: Is••bosheth, Ha∣nun Hadadefer, the States of the Philistins. He had those that rose against him: Ab∣salon, Achitophel, Amasa, heere: Sheba, Adonia, Ioab, afterward; he had both. And let us not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thinke this strange, since CHRIST Himselfe; yea, since GOD Himselfe hath them too. For, lo Thine enimies ô LORD, lo Thine enimies, & those that rise up against Thee (it is XCII. Psal.) That we may cease to mervaile,* 1.24 that Kings have them; or thinke, it is, because it is not as it should be. Be they ne∣ver so, as they should; be they, as David, according to GOD's owne heart; nay, be they as CHRIST,* 1.25 as GOD Himselfe; both these they shall have. Let not this make us stumble, but that we may goe forward.

Of these two then, if we shall fitt our selves to the present, we shall not need to speak of the one sort, of enemies. The King hath none: No King, nor State, professe themselves for such; nor never may do. The latter, it shall not be amisse to stay a little, and look better on, who they be. This day's perill was; all his peri••l, both in Au∣gust, and November, is from them, that (like Cain) rise up against him. A Kin•• by na∣ture is Rex Alkum,* 1.26 saith Salomon, Pro. XXX. One, against whom there i•• no rising: So GOD would have it. Subjects (saith the Apostle) to ly downe before them: ri••ing up against, is cleane contrarie to that; and so, contrarie to GOD's will: He would have no rising. The thought to rise (voluerunt insurgere in Regem) is sayd, of Bigthan and

Thares, two of Ahashuerus's chamber (marke that voluerunt insu••gere) was enough,* 1.27 to attaint them: the rising but of the will, to bring them to the gallowes. Nor the tongue is not to rise, or lift up it selfe: Core did but gainesay; his tongue was but up, and he, and all that took his part, perished in their gainsaying, the gainesaying of Core.* 1.28 But chiefly none, either (with Iudas) to lift up his heele, to betray; or (with Cain) to lift up the hand to do violence. No partie, no part of any partie, to rise against the King. Yet, rise they will, and do: both the thought swell;* 1.29 and exurgent è vobis (saith the A∣postle) pervers è loquentes, yea and perversa facientes; lewd speech used, and worse then speech, presumptuous deeds too.

Now of these, that thus rise, two sorts there be: For, either they rise against the ve∣ry state it selfe of Kings; the very authoritie, they exercise (that is) would have no Kings at all; saying with them,* 1.30 Quis est Dominus noster, Who is Lord over us (as much to say as, by their good will, none: Or such, as onely rise against their persons, as he in the XX. Chapter, that sayd, We have no part in David; and they in the Gospell, that say, Nolumus hunc, We will not have this man. Rule,* 1.31 they would not have quite taken away, but not this person, to rule over them.

Of the first sort of these risers, are the Anabaptists of our age; by whom, all secu∣lar jurisdiction is denied. No Law-makers they, but the Evangelists: No court••, but Pres••yteries: no punishments, but Church-Cens••res. These, rise against the very estate of Kings: and that should they find and feele, if they were once growen enough to make a partie.

A second sort there be, that are but bustling themselves to rise; not yet risen; at least, not to this stepp: but in a forwardnesse they be; proffer at it, that, they do. They that seek to bring paritie, not into the common-wealth by no meanes; but one∣ly into the Church. All parishes alike, every one absolute, entire of it selfe. No de∣pendencie, or superioritie, or subordination. But, this once being had, do ••e not know their second position? Have they not broached it long since? The C••urch is the house; the Common wealth, but the hangings. The hangings must be made fitt to the house, that is, the Common-Wealth fa••hioned to the Church: not t••e ••ou••e, to the hangings: No, take heed of that. And when they were taken with it, and charged with it, how sleightly in their answer do they slip it over? These, when they are go••t thus farre, may rise one step higher: and as Aaron, now must not; so (perhaps) n••i∣ther must Moses, then, exalt himselfe above the Congregation,* 1.32 ••eeing that All GOD's peopl•• are holy, no lesse then he.

These two rise against their States. Against their persons, two other sorts of per∣sons, both discontented. ¹ But the one was, of ambition: as Absalon heere,* 1.33 that thought it was wonderfull great pitie, that all causes were not brought before him, considering how able a man he was for it, and the King being negligent in looking to his Subject's griefe. But, when he spread a tent aloft, and did you know what,* 1.34 not to be told, and that in the sight of all Israel; Sure, he that could commit that villanous act, in the eyes of all Israël; He, that could charge Husai, as with a foule fault,* 1.35 for forsa∣king his friend, himselfe then being in armour against his owne Father, was not so very fitt a man to do justice. No matter: so he tooke himselfe; that, was enough, to rise. ² The other, out of revenge: the case of Bigthan and Thares (and of our two,* 1.36 as is thought.) They were angrie a•• somwhat, it is not said what, nor it skills not what, but, voluerunt insurgere, rise they would for it (that they would.) These did not wish government quite taken away: onely the King's person they heaved at; Him, for some purpose, they must needs have out of the way.

By this time we know these parties reasonable well. Be these they, whom GOD, Angels, and Saints hold for execrable? They, whom Cushi may pray against, and we with him? These be they. It was Core, one of the crue, against whom Moses prayed, they might be visited with a strange visitation, and not by the common death of other me••. No more he did. It was Achitophel, another of them,* 1.37 against whom David penned the Psalme of bitter imprecations. They of Meroz, whom the Angell giveth warrant, and charge both, to curse; wherefore was it? Because they came not to

helpe the LORD, that is, Debora the Lord's Lievetenant, against the forces of Madi∣an. If to be cursed, because they layd not their hand to helpe Him; much more (I trow) if they would seek to lay their hands on him, to mischiefe and make him away. It was Iudas,* 1.38 he was one of these, against whom CHRIST cryed Vaeper quem. And it was the serpent, whom GOD cursed: and why, what was his fault? What, but that he sought to withdraw our parents from their due subjection; to rise against GOD, to be GODS themselves, and never acknowledge Him, or any, for their Superiour. These be they (certainly) against whom (GOD, Angells, and Saints approving it) we may say Cushi-his prayer, every syllable of it. May? nay, ought; are even bound to it. Yet, to give full satisfaction, that there be no striving, but that all may say Amen to it; it shall not be amisse, if I may, with your good favour, lay before you some rea∣sons, and those so enforcing, that we shall hold our selves so bound, as that we cannot avoyd, but yeeld to it. I care not much, if I keep the number of Absalon's darts: they are three.

* 1.39First, I hold it for cleere, if we knew any were GOD's enemie, we would none of [unspec I] us make any question, but say (with Cushi, we need not, it is sett downe to our hands) So perish all thine enemies ô LORD.* 1.40 So? how? Even as Sisara: little difference, in ef∣fect, between him and Absalon. Sisara perished with a nayle driven into his head: Absalon, with a dart thrust through his heart. To the enemies of GOD, you see, we have warrant. But, they that rise against the King, are GOD's enemies: for, GOD and the King are so in a league, such a knott, so streight between them, as one cannot be enemie to the one, but he must be to the other. This is the knott. They are, by GOD,* 1.41 of or from GOD, for or in stead of GOD. Moses's rodd, GOD's; Gideon's sword, GOD's; David's throne, GOD's. In His place, they sitt; His Person, they re∣present: they are taken into the fellowship of the same name; Ego dixi, He hath said it, and we may be bold to say it, after him, They are GODs: and what, would we more? Then, must their enemies be GOD's enemies. Let their enemies know then, they have to deale with GOD, not with them; It is His cause, rather then theirs: they, but His agents. It standeth Him in hand; it toucheth Him; in honour, He can no lesse, then maintaine them, then hold their enemies, for his owne. Saint Paul is plaine, He that resisteth them, resisteth God: he that, the regall power, the divine ordinance.* 1.42

The enditement was rightly framed (in judgement of all Writers) though it were mis-applied,* 1.43 Naboth maledixit Deo & Regi; Naboth did neither, therefore it was evill applied; But, if he had done the one, he had done the other: and so it was truly fra∣med. Even as he, in the new Testament framed his confession aright, I have sinned a∣gainst heaven and against thee. For, no man can trespasse against a lawfull superiour, but withall he must do it against heaven first;* 1.44 and so he must confesse, if ever he have his pardon for it.

But, there is no more praegnant reason to prove, God's enemies they be, these that rise against Kings, then this; ye shall observe still, they are called the sonnes of Beli∣al,* 1.45 Belial God's professed enemie. Sheba is so called in expresse termes, in the next Chap∣ter save one, that rose up against David. And indeed, what was the drift of the first tentation, but onely to have made Adam and Eve the adopted children of B••lial, that is, to be under no yoke? not GOD's; much lesse, mans; to brooke no superior. They are all his, by adoption, that carrie such minds. It cannot otherwise be. And if it were the Spirit of GOD,* 1.46 that fell on Amasa when he sayd, Thine are we ó David, and on thy side thou sonne of Isai: what spirit could it be but of Belial, or whose sonne She∣ba but his, that cryed, We have no part in David, nor any portion in the Sonne of Isai? If it were the finger of GOD that touched their hearts that went after Saul, their law∣full Liege Lord: whose claw must it be, the print whereof was in theirs, who rose and went against him?* 1.47 Whose but Belials? Et quae conventio CHRISTI et Belial? CHRIST and Belial so out, so at odds, that no hope of ever agreeing them: Now then, being the sonnes of Belial; and they, and Belial their father, GOD's enemies; make we any doubt, but we may say after the Holy Ghost, So perish all thine enemies O Lord?

This one might be enough. But there were three darts, in Absalon's heart,* 1.48 one would have served the turne; so, this one would suffice, but I will cast yet a second, and third at them. If then secondly we knew any, that were not onely Hostis Dei, but hostis humani generis, would we yet doubt to pray, he might be as Absalon? I trust not: especially, seing we should therin but follow GOD's own example. He curseth the Ser∣pent, even for this cause, that he was enemie to the woman and all her seed,* 1.49 and sought the utter ruine of both. Those that are such, well may all men pray against them; for, at all mens hands, they well deserve it. Now thus reasoneth Saint Paul. Ru∣lers not onely come from GOD, but they come from Him in particular;* 1.50 Tibi in bo∣num, for thy good, whosoever thou art. Thy good, thou Nobleman, thou Gentle∣man, thou Church-man, thou Merchant, thou Husbandman, thou Tradesman: Thy good: (that is) for our good they come, and are sent for all our good, for the generall good of us all. Vs all: nay, even of all mankind. Mankind should be as a Forest (saith Moses) the strong beasts would devoure the weake;* 1.51 as a fish-poole (saith Abakuk) the great fish devoure the small, were it not for these. Without these, mankind could not continue. They then, that are enemies to them, mankind's enemies: and so, of the serpent's seed certainly, to be cursed with the serpent's curse, conteratur caput eorum.

Now then, of this great Monarchie of Mankind, of the whole world, the severall Monarchies of the world are eminent parts. What the estate of Kings is, in the whole; that, is the person of every particular Prince, in his severall soveraigntie: Da∣vid, in his of Iurie: Ours, in His of Great Brittaine: the health and safety of the Kingdome, fast linked with the King's health and safetie.* 1.52 The Head of the Tribes (so is David called;) The Light of Is••aël; Tu pasces, The Shepheard of the flock; The Cor∣ner-stone of the building. I will content me with these. If the Head be deadly hurt, I would faine know, what shall become of the body? If the Light be putt out, is ought but darknesse to be looked for in Israël? Smite the Shepheard, must not the flocke be in perill? If the Corner-stone be shaken, will not both the walls feele a wrack? Verily, all our weale and woe dependeth on their well-fare, or decay. Therefore blesse we them, and they that blesse them, be blessed; and they that set themselves against them, accursed, even with the capitall curse, the serpent's, all our enemie; as the first of all, so the chiefe of all, as from GOD's owne mouth.

To these two I add yet one more, and that by good warrant,* 1.53 both of the Old and New Testament. Let them be confounded and turned backward (sayth the Prophet) so ma∣ny as have evill will at Sion; Vtinam abscindantur (sayth the Apostle) qui vos contur∣bant. Against them well may we pray, that maligne the peace and prosperitie of the Church: in which and for which we and all the world to pray; as that, for which, all, world and all was made, and is still upholden; For, were the Church once gathered, the world dissolves streight. GOD is too high (as for any our good, so) for any our evill or enmitie to come neere Him. He reckoneth of no enemies but His Churche's. They, that persecute her, persecute Him; they that touch her, touch the apple of His eye. Now they that are enemies to David, are enemies to Sion: so neer neighbourhood be∣tween David and Sion, the King and the Church, as there is between his Palace and the Temple, both stand upon two topps of one and the same hill.* 1.54 The King is Nutri∣tius Ecclesiae: If enemies to the Nurse, then to the Child; it cannot otherwise be. Ex∣perience teacheth it daily, when the child hath a good nurse, to take such a one away, is but to expose the Child, to the evident danger of sterving or pining away. I know not, men may entertaine what speculations they will; but (sure) in praxi, how much the Ch••rche's welfare hath gone by the good and blessed inclination of Kings, it is but too plaine. Socrates long since truly observed it, in the beginning of the fifth booke of hi•• storie. Consider me, in the Common wealth of the Iewes, these foure Kings imme∣diately succeeding each the other; Iotham, Ahaz, Ezekia, and Manasses: Consi∣der these foure Emperours in the Primitive Church, likewise in succession; Constan∣tine, Constantius, Iulian, and Iovinian: Consider me heere at home, the foure last Princes before His Maiestie, and the waxing and waning, the alteration and alterna∣tion

of religion, under them; forward and backward, backward and forward againe: and tell me, whither the King and the Church, have not reference, as I sayd; and whi∣ther the Church have any greater enimies then such as alien the minds of Kings and make them heavy friends to hir welfare and well-doing. Of such then, safely may we say, Be they confounded; Be they, as the grasse upon the house top, which withereth before hey-time (that is) let them come to untimely ends;* 1.55 let them be as Absalon; or (as another Psalme wisheth such kinde of People) like them that perished at Endor,* 1.56 and became like doong upon the earth. So then, being ¹ GOD'S enimies; ² mankind's, and the ³ Churches; against the enimies of any one of these, the prayer were warran∣table: how much more against them, that are enimies to all three? One nayle served Sisera, in his head: so would one speare Absalon, in his heart; but he had three: not without a meaning. A morall allusion they make of it: Three were the faults he made: three the parties he highly offended, ¹ GOD, ² the State, ³ the Church. Enimie to all three: for every one, a dart. Each, deadly alone; but he had them all, to shew, He deserved them all: and so they doe, that sinne Absalon's sinne. The prayer (sure) is good: Cushi prayed well: all are bound to say Amen to it.

* 1.57But besides that it is a prayer, Let them be; it is a prophecie too, They shall be. The tenor of the prayer we have heard: Let us see the successe of the Prophecie, what became of it; whither Cushi were a true Prophet, or no. So true, as from Moses to Malachi, never any of the Prophets more true, in his foretelling, then he in this. All the enimies, all that rose against him, erant sicut, were even so indeed.

Pitie it i••, but that a good prayer should be heard, and (as we sayd) turne into the na∣ture of a prophecie. They were three good prayers, we heard: there is none of all the three, but hath a prophecie (that so it should be) answering to the prayer, that so it might be. ¹ Against GOD'S enimies: The prayer, So perish &c The Prophecie, For Lo Thine enimies ô LORD,* 1.58 Lo Thine enimies shall perish; as if he saw it with his eyes, called others to see it with him; pointed at it with his finger, Lo; twise, once and againe; (one Lo, not serve;) so sure he is, that so it shal•• be. ² Against the enimies of mankind:* 1.59 The wish, Cu••sed be thou above every beast of the earth; the prophecie follow¦eth in the neck of it, Ipse conteret Caput, one there is, sha••l bruise his head all too peeces. ³ Against the maligners of Sion••: Let them be confounded, &c That is the prayer: The Kingdome or nation, that shall maligne Sion shall perish, and utterly be destroyed; there is the prophecie. Now, that that is propheticall, in each of those, is no lesse veri∣fied in the King's enimies, in whom they all meet.

Doe but, after this prophecie, enquire what became of them: aske but the ques∣tion. The King doth (heere;) in the forepart of the verse: Is Absalon safe, how doth he? He doth, as he deserveth to doe. Aske, how the rest, that after rose against him:* 1.60 within a chapter after, Sheba riseth; how did he? Before the end of the Chap∣ter, his head came over the wall. After him, Adonia was up and spake even broadly, Regnabo. What became of him? His end in blood. And (that which is strange) with him rose Ioab:* 1.61 he that tooke of Sheba's head; he that threw these darts; and he that was the true man heer, How sped he. He was even drawen from the altar; (that,* 1.62 is no Sa••ctuarie for traitors) and executed by Benajia. Could not take heed by Absalon's example, but came to Absalon's end. They all that sought, that rose to pluck him downe,* 1.63 whom GOD had exalted, they were slaine, all the sort of them; were all, as a tottering wall, or as a broken hedge, which every man runns over.

But this judgement of GOD, was in none more conspicuous, then Absalon. A streight charge was given by the King himselfe, to have him saved: It would not serve; he was slaine for all that. And slaine by Ioab: one, before, that had highly favoured him, and beene a speciall meanes to restore him to grace; even, by him, was he slaine, notwithstanding the King's charge; and then slaine, when he made full account of the victorie.* 1.64 For, els he would have beene better horsed. He was on his Mule, now: he never doubted the event, and yet was slaine. Sure, GOD'S hand was in it, to ridd the world of a traytor.

Neither was this a peculiar prophesie to King David alone. The prayer is sayd,* 1.65 and [unspec III] the prophesie taketh hold of other, as well before, as since. Aske of Core, he rose a∣gainst Moses: How spedd he? He went to hell quick for it. Aske of Baana and Re∣chab, that rose against their Lord: Looke over the poole of Hebron; there,* 1.66 stand their quarters on poles. Aske of Bigthan and Thares; what of them? Fairely hanged at the Court-gate. Time will not serve, to enquire of all. The short is: all that were as Absalon, came to his end. Some hanged, and their heart opened being yet alive (So was Absalon:) and their bowels pluckt out, to make them like Iudas. Some their head strooken of, so was Sheba. Some quartered,* 1.67 and their hand seete and head set up on poles, that the Ravens might plucke out their eyes, as Baana and Rechab; that, upon them might come, all the punishments due to them, that rise with Absalon. For, all the punishents of traytors, as now they are in use with us, may seeme to have beene collected and drawen togither, from those severall examples, that stand in the booke of God.

All to shew, that a King is Alkum, no rising against him: Or, if any rise,* 1.68 he had better sit still. For, no sooner rise they up, but our Prophet streig••t crieth: Rise up, rise up, and putt on strength, thou arme of the Lord, rise up as in old time, in the ge∣nerations of the world. Art not thou the same that didst smite Absalon by Ioab;* 1.69 and art not thou the same that didst smite Ioab by Benaia? That set••est thy selfe still to bring them downe, that rise up against Alkum, against whom there is no rising?

For, Kings being from God (saith Gamaliel) we cannot set our selves against them, but we must be found (even) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fight against God. Being ord••i••••d of God (saith Gamaliel-his Scholar, Saint Paul) to resist them, is to resist the ordinanc•• of God;* 1.70 and as good put our selves in the face of all the ordinance in the Tower of London, as withstand God's ordinance. None might better say it, then he: it was told him from heaven, when he was about such another businesse; p••rse••uting Ch••ist in his Ch••••c•• (and Christ is persecuted in His chiefe members, as well as His inferiour) he was told plainly, in so doing, he did but kick against the prick. His heels might ake and runne of bloud;* 1.71 the pricke not remove, but stand where it did still. Therefore, as heer Cushi, in the Old▪ so Saint Paul, in the New, falleth to prophesie;* 1.72 they that resist shall 〈◊〉〈◊〉 to themselves damnation, is Saint Paule's prophesie. And, a true prophesie, even as was Moses's of Core: That they should not dye the death of other men, but be visited with some stra••ge extraordinarie visitation; but have their end in bloud. All, as Cushi prayed they might, and prophesied they should. And his prayer was heard, his prophesie came to passe, not a word or either fell to the ground.

Having now dealt with it as a prayer first; and then, as a prophecie; let us now see how it suiteth with the businesse in hand,* 1.73 and whither the force or vigor of these have reached to us and our times.

It is with God no new thing (this) to reward such as rise up against Kings. Of that which is with him no new, but old (as old, as David; nay, as Moses) ••e giveth us new examples, every other while, to shew, His eare is still open to his prayer; and that His arme is stretched out to reach them still. Yea, I dare be bold to say, there is no one of His promises hath so many Seales hanging at it, by way of con∣firmation of it, as this hath: No one, so many judgements, upon record, as it. In every storie, of every land, there is still standing some jebit or other, and their quar∣ters hanging on it there still, to put us in mind of the truth of Cushie's prophesie.* 1.74

This very day yeeldeth us one of fresh memorie (but seven yeares since) wherein, in our Soveraigne, GOD hath given a memorable example, of the hearing Cushie's prayer, and the accomplishing his prediction, not in one, but in a couple of Absalons. A couple of Absalons, I may well terme them; In many other points like him, but namely in these two. ¹ Like, in their rising: and ² like in their fall. For, that Absalon was a sonne, and these but subjects, it altereth not the case much: Sonnes and subjects,

are both under one commaundement, as Pater and Rex, both in one name Abimi∣lech] the name of the first Kings of Canaan. If under one, then under one curse: If they doe but speake evill,* 1.75 under Moses's curse, in mouth Ebal; if but looke upon them with a scornefull eye, under Salomon's curse, that the Ravens pick those eyes out. The same, against a father, to reach much more to Abiam, Pater populi. (So did Salomon name his nephew;) Abiam, a father of Iuda; even as Debora, was a mother in Isra∣ël.* 1.76 In a word: what Noah might wish to a badd sonne (Cham;) and Elisa wish to a badd servant (Geezi;) no cause in the world, but Cushi might wish the same to a bad subject. All is one case. This then breeds no unlikelynesse; and in all the rest, ex∣ceeding like.

[unspec 1] As that yong man (to keepe the words of the text.) For, those were yong men, too. Their yeares, not many. Not many: nay so few, so greene, as it may well seeme strange, that there could such inveterate malice and mischiefe be hatched, in so yong yeares. As he, in that (first.)

[unspec 2] As in yeares, so in malice; bloudy-minded both. Sayd not Absalon, to his Assa∣sines,* 1.77 When I give you a signe, see you smite, kill him, feare not, have not I commaunded you? Sayd not they the same to him, whom to that end, they had armed, and placed to doe that wicked act? In that like, second.

[unspec 3] As in this malicious bloudy minde; so in raking it up, and keeping it close, diverse yeares togither. Not onely (as Absalon in this) to say neither good nor bad: but in this too; to entreat the King, and all his companie to their house; to entertaine and feast him, and besides promise and pretend, I know not what, and all to cover and con∣ceale their divelish entent. In this like, thirdly: this yong man, and these.

[unspec 4] And not in this kind onely of outward dissembling; but in a worse kinde of religi∣ous hypocrisie.* 1.78 He made a religious vow; it lay on his conscience, he could not be quiet, till he had got leave to goe pay it; and then, even then, went he about all his villanie, And was it not so heer? He, so holy, as to a sermon he must needs; to GOD'S word; no remedy, he might not be from it in any wise: and that, when he trusted, the deadly blow should have beene given. In this, like.

[unspec 5] And yet fifthly, the same man, like Absalon, when he was in Gessur. Absalon in Gessur, and this in Italie, as devout at his masses then, as he was heer zealous for his ex∣cercise of the word. Alike at both, as they served his turne. Like in this, too.

[unspec 6] And, last of all, in this too: that for all this goodly maske of religion, when he saw his treacherie was discovered,* 1.79 as Absalon blew his trumpet, so he was content to uncase himselfe, and to rush forth and appeare for such as he was. In which act, he peri∣shed, as Absalon: got in his heart, that Absalon got in his: onely that was a dart, and this was a dagger.

[unspec 7] For (sure) being thus like in their conditions, and in so many circumstances besides, pittie but they should be like in their ends too: And they were. And, that so they were, is the matter of the publique gratulation of this day, of the day of the weeke all the yeare long; of this, the day it selfe, specially above all: that the prayer and prophe∣sie of Cushi tooke place; his prayer heard, his prophesie fulfilled, no lesse in these yong men, then in that; no lesse in the enimies of our King Iames, then in his Lord King David.

In the treasons, little difference or none: in the Deliverie, some difference; but, all for the better. For first, in farr greater perill was His Majestie, farr greater then ever was David. 1. David was but pursued: but He was even caught, and with∣in (I know not how many) locks and doores. 2. David was all the while without the reach of any blow: how neer the blow was to His breast, it is hable to make any man chill, but to thinke. 3. David had his Worthies still about him: The King, was in torculari solus, in the very presse alone, & vir de gentibus, and not one of his people to stand by or assist Him.* 1.80 4. That David was delivered, it must be ascribed to the providence of GOD; but, in that it was a fought field, his armie must take part of the praise. It was another manner of providence, that was shewed heere; of a more nere regard, of a more strange operation. I dare confidently affirme it (I may

well I'••m sure;) GOD'S hand was much more eminent in this, then in that: pray∣•••••• His name for it. 5. And last of all, David (heere) heard of his delivery by 〈◊〉〈◊〉. Ours saw it himselfe: and yet (I cannot tell well, what to say) the danger was so g••eat, and the feare must needs be accordingly, whither it had not beene to be wish∣ed▪ that some Cushi had rather brought tydings of it, then He seene it Himselfe. But 〈◊〉〈◊〉 it pleased GOD, so from heaven to shew Himselfe in it (if ever He did, in any) and though with some feare, yet without any harme, dulcis laborum praeteritorum memoria.

David heard his; Segnius irritant: Ours saw his, oculis subjecta fidelibus; the im∣pression of joy was the greater, and did worke both the stronger and the longer. The stronger, in a votive thanksgiving then undertaken: The longer, in the continu∣all ren••wing it, not onely from yeare to yeare, but from weeke to weeke all the yeare long.

And what shall we say then? What but as Ahimaaz before, at the 28. Ver. Blessed be the LORD his GOD that hath this day given sentence for him, upon those, that rose up against him. And then secondly, with Cushi, So be it to all the rest, as it was with these. Though it be to goe into mount Ebal, let us not feare, GOD goeth before us, and sayth it before us; let us not make danger, to goe after, and to say after Him. ¹ They be His enimies, so proved: say we boldly, So p••rish all thine enimies ô Lord. ² They be enimies of mankind, in being enimies to them, by whom order and peace is kept in mankinde, and without whom, there would in mankinde be nought but confusion: The Serpent's curse be upon them, and let their heads be trodd to peeces. ³ They be Sion's malignant enemies: Let them be as grasse upon the house-top, as those that perished at Endor, and became dung for the earth. Let them be as stubble scattered, as waxe mel∣ted, as smoke driven, no man can tell whither. Let them perish; perish, as Siscra, and Oreb, as Absalon. Iael's hammer, on their heads; Gideon's axe, on their necks; Ioab's dart in their hearts. One, nay three: one, for the enimies of GOD; ano∣ther, for the enimies of mankinde; a third, for the enimies of Sion. Let Cushi be both Priest and Prophet; this his prayer never returne empty, this his Prophesie never want successe.* 1.81 And Let the King ever rejoyce in thy strength (ô Lord) Let Him be excee∣di••g glad of thy Salvation. Ever thrust Thou back his enimies, and tread them downe that rise up against Him. Let their swords goe through their owne hearts, and their mischiefe light upon their owne heads. Let His eare still heare His desire upon His enimies, and His eye still see the fall of the wicked that rise up a∣gainst Him. Be He as David; we, as Cushi: they, as Absa∣lon. GOD, by whom this prayer was allowed, re∣ceive and graunt it: GOD, by whom this prophesie was inspired, make it good, and fulfill it, as this day, so for ever: Even for ever and ever, for His CHRIST's sake.

Notes

• * 1.1

  Gen 49.5.
• * 1.2

  The Division
• * 1.3

  Ver. 10.
• * 1.4

  Of the Text as a prayer against or cursing.
• * 1.5

  Iam. 3.9. Num. 22.6. Chap. 16.13.
• * 1.6

  Rom. 12.14. 1. Pet. 2.23.
• * 1.7

  2. Pet. 2.14. D••ut. 27 13.
• * 1.8

  Gen. 3.14.
• * 1.9

  Act. 13.10.
• * 1.10

  Act. 8.20.
• * 1.11

  Num. 12.3.16.15.
• * 1.12

  Iud. 5 23. Luc. 11.43.
• * 1.13

  Gen 3.14.
• * 1.14

  Psal. 110 1.
• * 1.15

  Num. 22.12.
• * 1.16

  The Partie•• cursed.
• * 1.17

  ¹ The enimies of the King.
• * 1.18

  Psal. 55.12.
• * 1.19

  ² Those that rise against him.
• * 1.20

  Gen. 4.8.
• * 1.21

  Num. 16.2.
• * 1.22

  1. Pet. 4.12.
• * 1.23

  Psal. 3.1.
• * 1.24

  Psal. 92.9.
• * 1.25

  1. Sam. 13.14.
• * 1.26

  Pro 30.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 13.17.
• * 1.27

  Esth. 2.21.
• * 1.28

  Iude 11. Ioh. 13.18. Gen. 3.
• * 1.29

  Acts 20, 10.
• * 1.30

  Psal. 12.4.
• * 1.31

  Ch••p. 20.1. Luke 19.14.
• * 1.32

  Num. 16.3.
• * 1.33

  Chap. 15.2.
• * 1.34

  Ch••p 16.22.
• * 1.35

  Chap. 16.1••.
• * 1.36

  E••ter. 2 21.
• * 1.37

  Num. 16.29.
• * 1.38

  Mar 14.21. Gen. 3 14.
• * 1.39

  The reasons of this cursing.
• * 1.40

  Because the e••emies of God. Iud. 5.31.
• * 1.41

  Exod. 4.20. Iud. ••.20. 1. Chro. 29.23. Psal. 82.6.
• * 1.42

  Rom 13 2.
• * 1.43

  1. Reg▪ 21· 13.
• * 1.44

  Luke 15.18.
• * 1.45

  Chap. 20.1.
• * 1.46

  1 Chro. 12 18.
• * 1.47

  1. Cor. 2.15.
• * 1.48

  2. The enemies of Mankind.
• * 1.49

  Gen. 3.14.15.
• * 1.50

  Rom. 13.4.
• * 1.51

  Gen. 10.9. Hab. 1.14.
• * 1.52

  1. Sam. 15 17. 2. Sam. 21.17.5.2.

  Psal. 118.21.
• * 1.53

  3. The Ene∣mies of the Church.

  Psal. 125.5. Gal. 5.12.
• * 1.54

  Esa. 49.23.
• * 1.55

  Psal. 129.16.
• * 1.56

  Psal. 83.10.
• * 1.57

  II. Of the Text, as a prophesie.
• * 1.58

  Iud. 5 31. Psal. 92.9.
• * 1.59

  Gen. 3.14.15. Psal. 1••9.5.
• * 1.60

  Chap. 20.22. 1. King. 1.2.
• * 1.61

  2 25.
• * 1.62

  1. King. 2.34.
• * 1.63

  Psal. 62.3.
• * 1.64

  Chap. 18.9.
• * 1.65

  The Prophesie perpetuall.
• * 1.66

  Num 16.23. 2. S••m. 4 12. ••ith. 2.23.
• * 1.67

  Act. 1•• 18. 2 Rom. 20. 2 Sam. 4.12.
• * 1.68

  〈◊〉〈◊〉 30 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  Es••i. 51.9.
• * 1.70

  Rom. 13.2.
• * 1.71

  Act. 9.5.
• * 1.72

  Num. 16 29.
• * 1.73

  And rea••••eth to our t••mes.
• * 1.74

  The A••plicati∣on to the Day.
• * 1.75

  Deut. 27.15. Pro 30.17. 1. King. 15.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iud. 5.7.
• * 1.76

  G••n. 9.25. 2. King 5.27.
• * 1.77

  2. Sam. 13.28·
• * 1.78

  2. Sam. 15.8.
• * 1.79

  Chap. 15.10.
• * 1.80

  Esai. 63.3.
• * 1.81

  Psal. 21.1.