THE LAST SERMON PREACHED BEFORE HIS MAJESTY'S Funerals, at Denmark house: On Tuesday the third of May.  
BY PHINEES HODSON Dr of Divinity, one of his Majesty's Chaplains.   printer's or publisher's device 
LONDON Printed by M. F. for Hannah Barret, 1625.   
IOS. 1.2. 
Moses my Servant is dead; now therefore arise.  
HE that might not see GOD in the fiery bush, but he must put off his shoes, Exod. 3. might not see him as he is, till he had put off the sinful body of his flesh, Coloss. 2. yea, and the flesh of his body too, the apparel of his soul; his shoes must off then, because the place where he stood was holy ground. No marvel if his body must off now, before he enter into the Sanctum Sanctorum, the Kingdom of Heaven.  
Numb. 20.12. GOD told Moses and Aaron that for their unbelief they should not bring the people into the Land which he had promised them; and shortly after, even at the next remove from Cades to mount Hor, Aaron must up to the mount, and there die. Moses is repriued, till he come to the other side of jordan, but not pardoned; and GOD will let him see that Land, which he may not possess. Nor is he therefore secure, he forgets not his summons, but finding himself by account to be an hundred and twenty years old, Deut. 31. and therefore he could not live long; that he was come to the side of that River, which he might not pass; and therefore, in all likelihood, he drew very near, he prepares himself to welcome the good will of GOD. When Moses is ready, but not before, GOD calls again, and Deut. 32. Up he must to mount Nebal, and there die. Deut. 34. Up he goes, and when GOD had let him see the Land, he died, ver. 5. was buried, ver. 6. and the rest of the Chapter contains a Funeral Sermon, made by joshua in the commendation of Moses.  
Now after Moses ' death and burial, the LORD spoke unto joshua (the verse before my text, & in my text) Moses my servant, etc. Moses is dead, buried by an Angel, mourned for by the children of Israel, panegyrically commended by joshua: and that which he said of him is recorded to posterity, that all ages may know, that none is like to Moses: Yet this is not enough, GOD undertakes the matter himself; for when an Angel bears the Coffin, and that by Gods own appointment, and (for aught we know) made his Grave too: No wonder if the same GOD vouchsafe to revive his memory, and not so much as name Moses without honourable mention, Moses my servant. Yea being dead, he refers, and as it were appeals to Moses; As I said unto Moses, v. 3. and if he will comfort joshua, he will be with him as he was with Moses, v. 5. for that will serve: yea he calls his own Law, the Law which Moses my servant commanded, v. 7.  
And surely much was it, that a man, (but it was the man of GOD Moses, Deu. 33.1.) that a man (I say) should receive such testimony from his Maker. But well it was for them, whom he left behind him, well it was for joshua, to whose charge they were left, & little enough it was, that he that was the Servant of the Lord in God's mouth, should be the servant of the Lord in Ioshua's mouth, v. 13. And if GOD will call his own Law Moses ' Law, joshua would be bold to call God's Land, Moses ' Land, vers. 14. And if GOD promised to be with joshua, as he was with Moses, they will ask no more, they will pray for no more, but the Lord be with thee as he was with Moses. So then, well it was with joshua, it got him authority; well it was with the people, it taught them obedience: for if GOD will be with joshua as he was with Moses, they will obey him as they did Moses.  
The words are delivered by GOD to joshua, and have two parts; first, God's testimony of Moses: secondly, his Commission to joshua. The testimony in these words, [Moses my servant is dead:] the Commission, [Now therefore arise.] In the testimony are two general parts considerable; first, the Author, secondly, the Matter: the Author is expressly set down in the first verse. Secondly, In the Matter are four circumstances; first, Servus, secondly, Meus, thirdly, Moses, fourthly, Mortuus. In the Commission are two things; first, the connexion, [Now therefore,] secondly, the tenor of the Commission, [Arise.]  
[Now therefore,] Not before thou receive warning, till then lie still, take not upon thee; when I say the word, Arise. While he liveth thou art his Minister, v. 1. and at his command, no rising then without his direction: with his life his power ceased, My people lack an head, and I have made choice of thee, [Now therefore, Arise.]  
To return. The Author of this declaratory Commemoration and honourable recognition is GOD himself: he commemorates him, for he names Moses, though dead; he declares his worth, in calling him his Servant. And a recognition it is, joshua had done it before, GOD now again, by a postliminious solemnisation of his Funerals. Nor may it seem strange; Funeral Sermons are ordinarily made by such as are near to those that are deceased, and have some interest in their memories: then who should rather do this office to Moses then his gracious Master? who had before testified of him, that he was faithful in all his house, Numb. 12. Others heard GOD, Moses heard, and saw him, and talked with him, as a man talks with his friend, Exod. 33. yea, face to face, Deut. 34.10. Hence he continues to honour him dead, as he did alive; living he was his servant, and being dead, from Gods own mouth, he receives the same testimony, Moses my servant is dead. For his person was not ordinary, There arose not a Prophet like unto Moses, Deut. 34.10. His Burial was not ordinary, other men had Sepulchers, as monuments of their mortality; Moses had none, lest his body should have been abused to Idolatry. Others have Sepulchers, to show they have been; Moses had none, lest he should have been thought that, which he was not, and adored for a Deity. And more honourable it was for Moses he had none, then for others, when they are most sumptuous, as Tacitus observed: Praefulgebant junius & Blaesus, eo ipso, quod effigies eorum non visebantur.  
And though it be true, which Saint Augustine says, that these solemnities at Funerals, are rather Solatia vivorum, then Subsidia mortuorum, yet whether we call it an act of civility, as from men to men; or an act of love, to prosecute with honour those that are dead, to whom we gave respect, while they were living; or an act of necessity, to free the living from the contagion of the dead; or an act of discretion, to remove their bodies from our sight, and thereby sorrow from our hearts; or an act tending to mortification, as being Remonstrances of our frailty and mortality; or an act of hope, as implying their resurrection, whom with so much care and respect we inter; or an act of faith and religion, as thereby teaching others, and leaving an impression in our own hearts of our faith in him, that is our Resurrection & our life; whether any of these, or all, or others that I conceive not, move God's spirit, sure it is, he commends the Burial of the dead, as a godly and charitable work, reports the circumstances of persons, place, pomp, care, cost of embalming the bodies of the Patriarches, of their pains in transporting them to their own Sepulchers; yea the women in the Gospel are approved for their intended care to our Saviour's body. It is a blessing promised to the godly, that they shall go to their grave in peace, 2 Kings 22. It is a curse threatened to the wicked, that they shall want burial, so of jehoiakim, They shall not lament for him, nor say, Ah my brother! nor mourn for him, saying, Ah my Lord! or, Ah his glory! but they shall bury him as an Ass, drawn and cast forth beyond the gates of jerusalem. jer. 22.  
And though the place of Moses burial be concealed, that the Devil might not have his body, yet the world shall have his fame; and if Moses die, All Israel shall mourn for him; an Angel shall bury him; joshua shall commend him; and if all this be not yet enough, GOD himself shall give him an honourable firname, that all posterities may take notice of his love to his Servant Moses. Thus much for the Author, the LORD.  
In the Matter, I observed four things, Servus, Meus, Moses, Mortuus; for they rise by degrees, and make several parts. For first, that Servus should be Mortuus, it is no marvel: but why Servus Meus should die, may be enquired. And not only Servus Meus, but Servus Meus Moses will make a further Quare. And its Gods own Rhetoric, who makes Moses more than Servus Meus, when he said to Aaron and Miriam, Wherefore were ye not afraid to speak against my Servant, even against Moses? Numb. 12.  
First then for Servus.  
Servi are Captivi, Emptitij, or Nativi; the last are such as descend of the other two: and of all, One said, Primos servos bella fecerunt; for when men were taken in wars, and jure belli occidi possent, quia servati Servi appellati. And hence likewise were they called Mancipia, quia manu capti. And of this another saith; Of all evils war is the worst; in war, servitude, whereby personae become res, other men's Chattels; which they do as absolutely command and dispose of, as any thing they else possess. We read of Vedius Pollio, who had many servants, that caused one to be cast into a Fishpond for breaking a glass. Hence were servants said, Habitare in mortalitate, to dwell in the very gates and shadow of death, because they were slain upon every trifling occasion. Then that Servus should be Mortuus is no marvel.  
Saint Augustine gives it another pedigree; Servum vel adversitas, vel iniquitas fecit, Adversity made all the former Servants; Iniquity made Cham a servant. Now we commiserate those which are made servants by adversity; we abhor Cham, made a servant by iniquity, and we ourselves are in the same estate, and yet are secure. All our lives, and liberties were made forfeit in Adam, and by his transgression we became slaves to sin, death, and the Devil. Herein Servus and Mortuus so well agree, that unless we had been servants to sin, Death had not been Lord over us; for, Mors non accessisset, nisi culpa praecessisset. Sinner and Slave are now become Termini convertibiles: To whomsoever you give yourselves servants to obey, his servant you are, to whom you obey. Rom. 6. And the consequence of that service is death; so it there followeth, whether it be of sin unto death. Yea the same Apostle more directly; By one man sin entered into the world, and death by sin, and so sin reigned over all, Rom. 5. Then Servus must die, and Servus and Mortuus do so agree, that they cannot be parted. But if Servus and Mortuus agree, may not Servus Meus be privileged? Let us examine Meus, so shall we see how Mortuus doth challenge.  
In a large sense Servi Dei, or Servi mei, are extranei, Transfuga, Domestici; & all these three he feeds as he doth the Ravens;  as he doth the Lilies; showers down his blessings upon them with an indifferent, or rather unequal proportion: Many times suffering the first two to swim in abundance, whilst his own Domestici are busy in providing necessaries. Where's the privilege then of Servus Meus? Much every way, for though iniquity and misery break in like Rivers, to the overflowing of all mankind, the first of Iniquity prevailing by the Devil, the second of Misery, by the first of iniquity; whereby it's true of all mankind, Servum vel iniquitas, vel adversitas fecit: yet here's the difference between Servus, and Servus Meus, we were all by the Woman made servants, but there's another Seed that overcame the Devil; the Woman, conquered, lost us all; but the seed of the Woman by a new onset prevailed, and jure belli freed us from that slavery, wherein he found us; and of vassals to sin, made us servants to himself. And this he did by a mighty hand, whereby we are now made Mancipia to our Redeemer. The first two are servi, but only Potestatis, and so are the Devils; the last Domestici, are Servi gratiae. Now the question is not of the two former, but what shall become of Domestici. Shall Servi gratiae die too? Yes, Christ's victory freed us from the second death, the Curse of the Law; not from the first, the effects of sin. Nor is it therefore a small blessing to be Servus Dei, it was a part of that blessing, (as some Divines do expound it) which Isaac gave to Esau, Servies' fratri, Gen. 27.40. Then what a stay, what an honour, what a comfort hath Servus meus? that is, servant to the most High. Psal. 119. If once we can come to this, to get ourselves booked in this Checke-roll, such a man while he life's shall want no manner of thing that is good, Ps. 34. that's for this life; and in the end he shall have a reward, yea, an Exceeding great reward, as GOD promised to Abraham: for how should he forget his own servants?  
It's said that GOD love's Adverbes in men better than Adjectives; Man, sure, love's this pronoun possessive, better than any other part of Speech: there being no good thing in this world, whereto he would not have Meum joined. Oh that he would be as careful to get possession of GOD, that with confidence we could say unto him, Deus meus! For if this reciprocal bond were once past, that we could say to him, Deus meus, and he to us, Servi mei, it should never be canceled; once His, and always His, living and dead he never forsakes us; My sheep shall none pluck out of my hands, john 10.28. Here on earth we sometimes lose our Services, sometimes our Lords and Masters, but Nullum tempus occurrit Deo, his tenure holds throughout all Generations. It's true, Nor Servus Meus, nor Amicus noster will serve for Privilege in the case of death, but Servus Meus Mortuus, Amicus noster dormit: only remember this, if Servus Meus, and Amicus noster, and he whom Christ loved be dead, john 11.3. why should any man be afraid? If death were a Scorpion, Servus Meus, and Amicus noster should not be endangered by it: then let sin reign to death, so Grace also reign unto righteousness, thorough jesus Christ unto eternal life, Rom. 5. So then, nor Servus, nor Servus Meus exclude Mortuus.  
But if Death be not afraid, like Aaron and Miriam, to set upon my Servant, dare it adventure upon Moses; may not he be privileged? whose life was a book not of Lamentations, and mournings, and woes, Ezek. 2. (though even of these it had reasonable store of marginal notes) but a book of Privileges and Miracles, and strange observations, such as (set him aside) the world never had among the Sons of men.  
Begin at his birth. In the Edict against the male Children he was privileged and preserved from death: When Pharaoh sought his life, for slaying the Egyptian, then was he likewise privileged, Exod. 2. yea in those Wonders, which he wrought in Pharaohs Court, he was so privileged, that the wrath of the King was not only no messenger of death, but he did fawn upon Moses, as if he would lick the dust of his feet; I have sinned against GOD, and against you, and I pray you forgive me this once, Exod. 10.17. Aaron was great, yet was Moses his God, Exod. 4. Pharaoh was a great King, yet was Moses his God, too; Exod. 7. And as God, he not only received, but gave privileges. Was it not a great privilege that he gave unto the Israelites, that they should not wet their feet, where Pharaoh was drowned and all his host? Exod. 14. No marvel, if he made the Sea a Wall to the Israelites, that drew water out of the Rock for the Israelites. The Sea, nothing more fluid; the Rock, nothing more hard; and the Rock again a River: that still Moses life was a succession of privileges. Nor was his Power confined to the Earth, or Sea, it reached to Heaven, where it brought down Manna, for their bread, and Quails for their food. And may not this Man of privileges be privileged to go some other way; but by the gates of death, even Moses must pass to life? He that had been so long entertained by Angel's food in the Mount, that when he came down his face did shine, as if he had been transfigured, so as they were afraid to look upon him; may not He be translated to heaven, body and soul together, but that skin, once so bright must be eaten with worms? GOD entreated Moses, Let me alone, (as if without his leave he could do nothing) that I may consume them; he offers him fair conditious, so indulgent was GOD to Moses, that he would buy his consent, Let me consume them, and I will make of thee a mighty people. Exod. 32.10. And Moses prevailed with GOD, but GOD could not prevail with Moses, for Moses prayed, and chid, verse 11, Why doth the wrath of my Lord wax hot against his people? And pleads, verse 12. Lest the Egyptians say, he brought them maliciously out of Egypt to destroy them: Yea in the same verse he importunes GOD yet further; Turn from thy fierce wrath: nay challenges GOD of his word, verse 13. Remember Abraham, Isaac, and jacob: yea charges him with his oath, which thou swarest unto them: Then after all this, the Lord changed his mind from the evil he meant to bring upon them.  
You see his Privileges, and you see his power, but never a word on God's part, that he shall not die; never a word on his own part that he may not die. He that would not let GOD alone for his people, lets him alone for himself; never opens his mouth; but hearing of death, as a thing that never troubled him, he addresseth himself to dispatch such business as was fit for a man of his quality and place. And being ready to departed out of the world, he blessed the people, went up to the mount, and there he died. I said before, if Seruus Meus dye, why should any man fear? Now if Moses be dead, none shall escape. One example we have before the Law, Gen. 5. Enoch was taken away, and was no more seen: and the same GOD, that dispensed with one before, privileged one other in the time of the Law, but long after, in the times of jehoram King of juda, Elijah in a whirewinde was carried up to Heaven, 2 King. 2. GOD vouchsafing to those several ages of the world, demonstrations of our immortality But this was extraordinary; two there were, and but two, to show that we are bound, and he is not, but hath a transcendent power over all the works of his hands. Nor was he frequent in making such grants, lest any man should challenge; and those rather to good, than to great men.  
And though in Elijahs time, when devotion grew cold, fifty sons of the Prophets were allowed to be witnesses, it was not yielded to in Enoch's time, none were then suffered to be present; yea, it is delivered in obscure terms; Enoch was taken away, not taken up, so wary was GOD in passing such grants.  
The best than must die; Servus meus, and Amicus noster, GOD'S servants, and friends all are dead, and the greatest cannot escape. For if Moses so great, and (besides all ye have heard) so honoured, that many ages after, GOD reviveth his memory, and saith, Though Moses stood before me, I would not be entreated, jer. 15.1. If Moses so famous to posterity, and whose memory is so frequent in the Scriptures, that it is mentioned above an hundred and twenty times in the old Testament after his death, and almost as often in the new, and that by many honourable testimonies even from our Saviour Christ himself, if he might not be spared; let all generations submit themselves to that condition, which the best and greatest have undergone. Then let not strength presume, he whose eye was not dim, nor natural force abated, when he was an hundred and twenty years old, is dead, Deut. 34. Let not courage: he that so bravely slew the Egyptian in the defence of his Countryman, is himself dead: Let not beauty; the glorious Countenance of Moses (2 Cor. 3.7.) is now become dust and ashes. Let not power magnify itself; he that destroyed Pharaoh and all his people, even Moses is laid down, and cannot rise up. Let not wisdom and learning boast; his thoughts are perished, that was learned in all the knowledge of the Egyptians, Acts 7. Let not authority and pre-eminence, Pharaohs God, and Aaron's God, a man greater than the Pope would be thought to be, above Prince, above Priest, is now dissolved into dust. Let not the favour of the multitude, they can mourn thirty days for Moses ' death, they cannot fetch him again, once dead. In a word, suppose a man's miracles and privileges be never so many so as his life seem a continued miracle, a miraculous Funeral he may have, but he must die, for Moses is dead.  
And if present examples move more, King JAMES is dead too, in whom many of these privileges met, and a number of other excellencies, which divided give honour to others: even God's servant Moses, and our late Sovereign King JAMES, both are dead. Then what may this Mortuus be that thus incroacheth?  
There is a threefold death, a death by sin, a death to sin, and a death for sin. The first is the death of the Soul: the second, the death of sin in the soul; the third is the parting of the body and soul. The first is always evil, the second always good; the third is sometimes evil, sometimes good, according to the quality of him whom it doth surprise. The first that cannot be good, and the last which may be evil, are both repaired by the second, which is ever good and not evil. The first is deserente Deo, when God forsakes a man's soul: the second subveniente gratiâ, when God's grace sustains a man's soul; the third is recedente animâ, when the body is forsaken by the soul. The first is the cause of the last; for, Mors mortem antecessit, voluntaria necessariam: One death ushered forth another; the voluntary death of sin, the necessary death of the body. And this third is here meant, when he saith Moses is dead. Plato said of death, that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a losing and separating of the soul from the body. Two friends have long lived together, and now they must part, and go several ways, the one to earth, the other to heaven: For we are not destroyed by death, but dissolved to be elsewhere placed. And this is clear in this History of Moses death; Thou shalt die (saith God) and sleep with thy Fathers. Deut. 31.16. And, Thou shalt be gathered to thy people, Deut. 32.  
So that death is our sleep, and restitution to that place from whence we descended. For when the soul leaves the body, GOD then gathers us as ripe Corn into his Barn. And these considerations, that by death we sleep with our Fathers, and are gathered to the Saints, as they did prepare him, so should they satisfy us, as carrying in them secret reasons, and consolations against the terrors of death. So as now it is no strange thing, that Servus Meus, and Servus Meus Moses should dye, who thereby sleepeth, and is gathered to his people. Just Simeon looked upon death, and esteemed it, Nunc Dimittis: quasi necessitate teneretur in hac vitâ, non voluntate. Indeed death seems not so to all, but that is not death's fault: for, Mors aut suae quietis bono utitur, aut malo alieno laborat. The reason is, Mors mala non est, nisi ubi vita mala. Yea to such it is better to dye than to live. It may seem a Paradox, but it is none: for, quò vita diuturnior, culpa numerosior: and therefore to that comfort, which Seneca gives against death, Desinam aegrotare posse, alligari, etc. I shall no more be sick, no more imprisoned, no more tormented; we may add this as the principal, Desinam peccare posse: I shall no more sin. And it is no small advantage to be freed from Sinning. It troubled S. Paul, Wretched man that I am, who shall deliver me from this body of death, Rom. 7.24. where you see the Apostle as much troubled, that he must live, as others are, when they must dye. For, as S. Augustine observes, some that would live, yet cùm patientiâ moriuntur; so others would dye, but cum patientiâ vivunt. For, Anima absolvitur, corpus resolvitur; quae absolvitur gaudet, quod resolvitur nihil sentit. So that this is one comfort, we have by the sleep of death; we rest from sin, we rest from sorrow.  
But this is not all: He that lieth down to sleep, makes account to awake;  cùm dormientes audimus evigilaturos, minimè desperemus. For as it is true, that per vitam fit ad mortem transitus; so, per mortem fit ad vitam reditus. Then let us not be dismayed with the mask and vizard of death, but rather joy, and comfort ourselves, in so happy a passage unto life. Bona vita, absoluto certamine: that is the life we should look after; wherein the law of our members rebelleth no more against the law of our mind: where we shall have no more strife with this body of death, but shall have victory over it. Thus slept and rested Moses, when he was gathered to his people. For while we are in this world, we are scattered up and down as Pilgrims and strangers, death brings us home. We read of Socrates that he thirsted after death, that he might meet with those brave spirits, Orpheus and Hesiod, and Homer: let not us be weak and irresolute, that shall be gathered to the patriarchs, Prophets, and Apostles, troops of Martyrs, and Confessors, yea Christ himself, in his flesh, in his glory, sitting at the right hand of God. It is true, to flesh and blood, the shell of death seems hard; but to him that hath the spiritual relish of the Apostle, it contains a sweet kernel. How shall we do then to get S. Paul's taste? there is but one way, and that is to keep S. Paul's diet, by accustoming ourselves to dye daily, and by bearing about in our bodies the death of the Lord jesus, 2 Cor. 4. For then the life of the Lord jesus should be made manifest in our mortal flesh. If thus we could frame ourselves to welcome death, adeò mors non esset timenda, ut ejus beneficio nihil anteponendum.  
So than it is well with Moses; happy is he that ever he was borne, to dye in such a case. What shall become of the people? who shall go in and out before them? they are as sheep without a shepherd, who shall gather them, that they may hear and learn, and fear, and observe the Commandments of GOD, and keep the Law of the Lord, Deut. 31.12. Moses is gone: who shall smite the rock, that the people may drink? who shall bring down Manna for them, when they are hungry? who shall now hold up his hands, that they may prevail against their enemies? nay, when the people shall have made GOD himself their enemy, who shall stand in the gap betwixt GOD and them? or if they be at peace with GOD, who shall sit in judgement to make peace among them from the morning to the evening? Exod. 18. Moses loved the people of GOD better than his own soul, Spare them, or raze me out of thy book. Who shall care for them now? Moses offered his soul for their bodies, who will now offer his body for their souls?  
Yes, the same GOD that preserved Moses till he came to the other side of jordan, provideth joshuah to bring them into the Land: for he loveth his with an everlasting love, jer. 31. No sooner Moses must dye, but josua must arise: yea he prepareth beforehand, that Moses shall not hear of death, till josua be ready to take the charge: he must prepare beforehand, but he must not take possession, till Moses be dead. Yea he received this due commendation, Moses my servant, which was not only an honour to Moses, but an encouragement to josua: for if he do as Moses did, he shall have the honour which Moses had.  
I will not say a greater than Moses is lately dead amongst us, though even for that purpose much might be said: for strip Moses of his Privileges and Extraordinaries, and though he commanded much people and a great Army, yet had he no kingdom but a Wilderness, that I know. That way King JAMES was greater than Moses. Thus fare we may be bold. None was like Moses among the Prophets; none like King james among the Kings. Moses his privileges were many and great; King james his privileges not few, nor small. None more miraculously preserved than Moses; none more miraculously preserved than King james. And if Moses were a great Warrior; King james was as great a Peacemaker. I would I had not cause to complain, that the Israelites never murmured more against Moses for bringing them out of their thraldom of Egypt, then Many of us against his Majesty for labouring to keep the Drum and Cannon from amongst us. And though it be the duty of good Subjects, with Shem and japheth, so to cover their Sovereign's infirmities, as not to look upon them themselves, yet hath it ever been the condition of the best Princes, even to be traduced for their virtues. Vnum crimen consiteor, Pacificus erat. Doubtless for wisdom and learning Moses and King james were both admirable. What the learning of the Egyptians was, I dispute not; but surely all ages will confess and wonder at the learning of King james: a walking Library he was, an abstract of knowledge, an Oracle to resolve Quaestions' and Mysteries, the mirror of this, and miracle of the next age; to which his abilities will seem fabulous. All this he had, and a large heart, and a large hand, and three great Kingdoms to attend his bounty, and supply it, but yet came short of it: yet all this was so tempered, as it could not puff him up, nor make him proud, and herein he was Meek as Moses was. And though I doubt not but he loved well to be a King, and being careful and jealous enough of his Prerogative, yet was he ever best pleased, when he was most like a private man. It was not for ●●…ght, that the Devil in his temptation to our blessed Saviour, offered not only all the kingdoms of the earth, but the glory of them: his Majesty took his right to his Kingdoms, the glory of them he did not regard.  
This was much, and yet but little, to that Crown of his Crown, his resolution for Religion, and care of the Church, wherein he represented Moses his Zeal. For his Resolution to religion, Consider his frequent Speeches publicly and privately, his learned Writings, which shall live with the world; his continual exercise and attendance upon the duties of Religion: And this I am persuaded, that in two and twenty years (whiles he reigned over us) he heard more Sermons, than all the Princes before him in two hundred. But if any maliciously shall impute this to a formality, or the outward obligation of his Vow, whereby he had tied himself to those weekly Exercises, for his preservation from the Traitorous Conspiracy, (though even the religious performance of such vows be not ordinary among Princes) I appeal to all the three Kingdoms: First for England, never Prince more careful for the Church, never King more indulgent to the Clergy: if no more, so many Bishop's privy Councillors, in an age, when such honours and favours were out of date, do sufficiently express it. If he had not laid the love of religion near his heart, he would not have placed the Prelates, and Professor of it so near his person.  
For Scotland and Ireland we shall speak miracles, but so much by me more worthy to be remembered, as they are by most men little observed: in these, I say, he restored one Church, and in effect new planted another; he restored Scotland, and how did he this? by wresting from the possessors such titles as they had gotten to their revenues? no, but by restitution of what the Crown had gotten; by purchase and redemption upon valuable consideration, out of his own coffers, he restored and settled the torn Church of Scotland: so as now it beareth the goodly face of a glorious Church. And by new endowments, where the old could not be recovered, he founded many both Bishoprics and Churches in Ireland.  
We talk of the charity of former ages, but let our Adversaries be silent and lay their hand upon their mouth; I dare say (and I think I am not mistaken) King JAMES hath testified his devotion to the Church and Religion by more bounty & charge, than the superstition of any six Kings together since the Conquest have brought upon them. So many Bishoprics and Parish Churches in Scotland, so many in Ireland, and all raised out of his own Coffers and inheritance, if the value were cast up, (which I wish might be done, for the King's eternal honour) would grow to such a sum, as report would hardly find credit. Then if a Tree may be known by his fruits, by these take knowledge of his Majesty's love to Religion.  
Yet is he dead, he might not be privileged in this point no more than Moses; but this is our comfort and assurance, that GOD, would not be wanting to so excellent an instrument of his honour, but to whom he gave graces, for the ornament and benefit of his Church, him he did furnish with all such graces as were necessary to the salvation of his own soul; and then death was his advantage: Regnum Dei intra nos est. Upon which words St. Hierom notes, that As a man that is free of any City, travel where he will through the world, he is still a Citizen and free of that place, so if we can once truly say, Regnum Dei intra nos est, though we walk on earth, Habemus municipatum in coelis. And then suppose, his late Majesty lost not three Kingdoms, but thirty three Kingdoms, they are all well exchanged for One Kingdom in Heaven. Nor have we cause altogether to cry out with Saint Hierom, upon the death of Nepotian, Cui jam meum sudabit ingenium? cui literulae placere gestient? quicquid dixero, quia ille non audit, mutum videtur. For though he be dead joshua is alive, the most worthy son of an incomparable Father; and happy we, seeing GOD hath taken such a Moses from us, that he hath provided such a josua for us.  
And observe now therefore: for if Moses death enabled josua, he must not stir till he die, nay he must attend Moses death and Gods call; for so it was necessary, where there was no succession: but where the succession of a Kingdom is established in a line, the death of the Father calls the son; a●… thereby GOD speaks to him as if in express terms he called, Arise. The last breath of the Predecessor giveth first title and possession to the Successor; and though it be never so faint when it goes out, it cryeth aloud, Arise. Herein let us magnify God's Providence for our josua, that as he preserved Moses till josua was ready; so did he preserve our Moses till our josua was fit; so fit, and so incomparably worthy, as if succession did not cast the Kingdom upon him: upon whom else should we affix our eyes & hearts? where should we choose such another? we have read of some that have been so composed, as Ingentes virtutes, and ingentia vitia did strive whether should exceed: but so much virtue, without any exception, where shall we find? Non semper errat Fatum, aliquando eligit.  
And now that our gracious King comes to us in the parallel of josua, I conceive hope, and I cannot but conceive it, that he will likewise come to us in the Power of josua: The greatest act of Iosuah's power appeared in this, that at his word the Sun and Moon stood still till he was avenged on his enemies. Amongst the Canons of the Church of Rome, we find that they make the Pope the Sun, and the Emperor the Moon; this they, to magnify the Pope so many degrees above the Emperor, as the Sun exceeds the Moon. But the Sun and the Moon they must be, & so let them be; provided, that at the mighty power of our josua, and his wor●…●he Sun & Moon stand still, or be not able to go forward one degree, till he be avenged of the blood of those Saints, which hath been so prodigally shed; and till Those of his own Royal blood be delivered from the oppressions, which now they suffer, and be restored to those Inheritances and honours, which have so violently been torn from them.  
Now therefore Arise, yea let our josua arise, like the morning Sun, and thrust the usurper out of his seat. Let him Arise, and let his enemies be scattered; but let his throne be established from generation to generation: let the hand of God be established with him, and let his arm strengthen him: but Lord destroy his foes before his face, and plague those that hate him. Let thy Truth and Mercy ever be with him, and in thy name let his power be exalted: Make him thy first borne, higher than the Kings of the earth: make his seed to endure for ever, and his throne as the days of heaven! And let all the people say, Amen.  
AMEN.   

Faults escaped, in some Copies.  
PAg. 3. Lin. 13. read joshua will be, etc. Pag. 11. lin. 22. deal him. Pag. 13. lin. 21. read Immortality, Pag. 15. lin. 7. read— for Moses death, they cannot fetch him again, once dead. Pag. 16. lin. penult. read Thus Simeon.